XXIX CHOICE SERMONS On several Texts of Scripture. Preached By that Reverend and Faithful Minister of God's Word, WILLIAM FENNER, B. D. sometimes Fellow of Pembroke Hall in Cambridge, and late Minister of Rochfort in Essex.  
LONDON, Printed by E. T. for John Stafford, at the Sign of the George at Fleet-Bridge. 1657.   

The Epistle to the godly Reader of these pious SERMONS.  
THE Author of these ensuing Sermons, Master William Fenner, was so deservedly famous in the Church of God, and so well known unto me in particular, and one to whom I was so much obliged, when he was living, as that I could not think it sufficient to give a bare Imprimatur unto his Sermons, but have added this Testimony also, that thereby all good People might be encouraged to read these Works of his, whose life and conversation was a continual Sermon, and who spent himself in Studying and Preaching, and whose memory will be ever precious unto  
Your loving friend Edm. Calamy.   

TO THE READER.  
Good Reader  
THE Author of these Sermons, having served his time, and being fallen asleep, The lot is fallen upon me to appear in their behalf, and to seal unto their worth and usefulness for public service, as far as thou pleasest to seal unto my judgement and faithfulness in such a case, with thine opinion and approbation. For the truth is, that the strength and value of my testimony concerning them, is like to extend no further, than thine doth concerning me: So that if I add any thing to their credit and estimation in the world, by my recommendation, it is by the mediation of thine ingenuity and fairness towards me. But if thou shalt please to be at any reasonable cost in the reading of them, and lay thy judgement and conscience as close to the spirit, as thou must thine eyes to the letter of what thou readest, I make no question but I shall be the gainer, and not they, by this engagement of myself for them. True worth, especially when it overcomes and breaks out of the cloud of obscurity, always returns more than what it receives from any man's testimony: neither is there any method or trade so proper or certain, whereby to raise an estate of honour and reputation to a man's self, as the bestowing or casting honour and reputation upon other, so he be careful and dexterous in the choice of his subject. John Baptist by giving testimony only to one, Jesus Christ, out-grew the common stature of those that are borne of women; in true greatness, Matth. 11. 11. And yet there was little or nothing (in effect) added to Jesus Christ himself by his Testimony, John. 5. 34. It is an ingenuous and inoffensive way to serve ourselves out of other men's excellencies, by advancing them: neither do the generality of men in their practice, more generally consent upon any principle of reason and equity, than this, To recompense such men with terms of honour, who are unpartial and free in subscribing and acknowledging the worth and eminency of others. And as many that are but of mean condition in the world otherwise, yet maintain themselves comfortably, by trimming and dressing the Gardens and Orchards, and Vineyards of rich and wealthy men; so many men that want other personal abilities and excellencies of their own, subsist upon terms of a convenient reputation, only by vindicating, adorning, and setting forth the endowments and graceful parts of other men.  
The subject or argument of divers of these Sermons, is partly that Noble and high importing strain of Christian devotion; Preparation for that solemn interview of Jesus Christ in his death, at his Table; The great severity of God's proceedings against despisers of admonitions and reproof. Both themes of savoury consideration for all those that love not death; and more especially for those, who desire not only to be saved, but to be saved upon sweeter, and more comfortable terms than as by fire, 1 Corinthians 3. 15. Those that were chastened with weakness, and sickness, and death amongst the Corinthians, 1 Corinthians 11. 30. were yet saved, verse 32. but this was as by or through fire; though they did not perish, were not consumed by the flames of God's displeasure against them, yet they were sorely scorched with them, the smell of this fire was strong upon the garments of their flesh; They discerned not the body of his Son Jesus Christ, in his Ordinances; but in stead of that holy, reverend, and deepe-dyed behaviour, which was due unto it, both from their inner and outward man, as being a creature of the highest and deepest sanctification that ever God sanctified; Sanctified not only to a more excellent and glorious condition, but also to many ends and purposes of far higher and dearer concernment, both for the glory of God, and benefit of Men themselves, than all other creatures whatsoever, whether in Heaven or in Forth; They handled and dealt by it in both kind's, as if it had been but a common or unsanctified thing; thus they diserned not the Lords body. And as they discerned not his body, so neither did God (in some sense) discern theirs; but in those sore strokes and heavy judgements which he inflicted on them, had them in no other rgard or consideration, than a if they been the bodies of his enemies, the bodies of wicked and sinful men; thus drawing the model and platform of their punishment (as usually he doth) from the structure and proportion of their sin. And if the moral or spiritual seeds and originals of our outward and bodily afflictions, as sicknesses, and weaknesses, either upon ourselves o● ours, declining estates, losses, &c (which still lie deeper than the natural) were but carefully and narrowly sought out, it is much to be feared we should find a great part of them (at least) in the bowels of the same Sin, so frequent amongst us, I mean, of Not discerning the LORDS Body. The just and righteous God builds up the breaches that we make upon the honour belonging to the body of his Son, with the runies of that Honour, which he had given unto ours in health, strength, life, and many other outward comforts and supports. But thou wilt hear more of these things in the Sermons themselves; the wholesome Admonitions and Reproofs wherein contained, with the rest of that heavenly provision for thy Soul, which shalt find here gathered together, and laid into thine hand, I heartily wish may be sanctified unto thee by the highest hand of the Sanctifier: that so thy sins and corruptions may fly seven ways before that Spirit of power which here pursueth them, and thou never presume to return back again unto them more. The God whom we serve, is able to perform this great petition, by Jesus Christ. To whose grace the peace of thy soul is faithfully and feelingly commended, by  
That poor and unworthy servant of Christ and his Church, T. Goodwin.   

THe learned Author of these Sermons (now with God) hath given much proof of his clear knowledge, and great experience in the Mystery of godliness by his labours already published: yet, if any shall desire a further Testimony of either, these Sermons will give it in full measure, pressed down, and running over; and therefore I subscribe their publication for common good.  
Joseph Caryl.   

The Author's Preface upon these ensuing SERMONS.  
THe cause of that little heavenliness which is in the profession of Christianity, is the want of Meditation. Many can meditate cursorily, but that is not enough: it must be a sticking meditation that must affect the heart That place in a Pet. 2. 8. is marvellous pregnant, it was the means why Lot was so touched with the abominations of Sodom, That righteous man dwelling amongst them, in seeing and hearing their ungodly deeds, vexed his righteous soul from day to day. Many heard and saw too besides Lot, and were not vexed: Why? Other matters stuck in their thoughts, they ne'er throughly meditated on it; but he vexed himself, that is, the meditation of those evils, and bringing them home to his Soul, vexed him.  
The word is a fit word, implying two things▪  
First, the searching and examining of a thing, his meditating heart examined their sins: how many they were, how grievous, how damnable, how likely to pull down some vengeance or other upon them.  
Secondly, the wracking or vexing upon trial; so it was with Lot, he observed all their evils, and weighed them in his soul, and then he wracked his spirit with the considertaion of them. The Evangelist useth this very word for tossing; this word that is here put for vexing, he puts for tossing a ship on the seas, Matthew 14. 24. The ship was tossed with the waves: so meditation did toss his soul with vexation, sometimes down to the deep; O miserable wretches that we are! or, How brutish, host beastly, and how hellish are our sins? Sometimes up; O that the Lord would humble us and spare us! Sometimes over head and ears in the storm; O fool that I was to choose my dwelling amongst such men.  
These meditations vexed his soul: Many have studied meditations, and yet yet are not acquainted with this cordial meditation: many Ministers that study Divinity all the day, that study the Word all the week, that study their Sermons all the year, may yet for all this, be carnal Ministers: why? Because their meditation is but inventing and mental meditation; this meditation is a practical meditation, the thing meditated feeds the heart: that meditation is like a fluttering Pheasant, that flutters before their eyes, it feeds their eyes indeed, but never feeds the stomach, as long as they neither catch or eat it. The saving mystereiss of God flutter before their eyes, and before their understandings, they feed their eyes with knowledge, but never feed their souls unto everlasting life, unless they fowl for it, dress and digest it in their hearts.  
There is an apt word, Genesis 24. 63. Isaac went out to meditate in the field: the original hath it, to signify ●●●nall conference, his mind conferred with the truth, and the truth with him, a mutual working he wrought upon the truth, by meditating of it, and it wrought upon him by leaving an impression upon his soul: this is a rare practice in the world, and yet as necessary as most, it is the art of the soul in being heavenly, it is the inuring of thee to every good duty; for by meditation a man comes to have his mind and heart fixed upon every thing that he would; would he pray? he that hath enured his heart to meditate, his mind is fixed in his prayer. Would he receive the Sacrament? He that hath enured his heart by meditation, his mind is fixed in the Ordinance. David that was excellent at meditation, had a fixed heart, Psalm. 57 7. Psal. 112. 17.   

The Contents and Heads of the following SERMONS.  

The Contents of the first SERMON, Haggai 1. 5.  

THe Preface, showing the usefulness of Meditation, together with the danger in neglecting it.  
The opening of the Te●t in several particulars, page 1.  
Doctrine, Serious Meditation of our sins by the word, is an especial means for to make us repent, 2.  
The definition of Meditation, in four particulars, ibid.  
1. It is an exercise of the mind, ibid.  
2. A settled exercise of the mind, ibid.  
3. It is to make a further enquiry into all the parts of the truth, ibid.  
4. It labours to affect the heart, 3.   

Two Reasons.  
1. Because Meditation presseth all Arguments home to the heart, ibid.  
2. Because Meditation fastens sin close upon the soul, and makes the soul to feel it, 4.  
1. Use. For the reproof of several sorts of men that are loath to put in practice this so necessary a duty, 5.   

Four le's of Meditation.  
1. Vain company, 6.  
2. Multitude of worldly business, ibid.  
3. Ignorance, 7.  
4. That natural averseness that is in the heart of man unto it, ibid.   

This averseness of heart consisteth in three things,  
1. In the carelessness of the heart, ibid.  
2. In the run and reving of the heart, ibid.  
3. In the wearisomeness of the heart in meditation, 8.  
2. Use. For terror unto all those that dare sit down in security, never at all regarding this soul-searching duty, ibid.    


Four means or helps to Meditation.  
1. With all seriousness tell the soul that thou hast a message from the Lord unto it, 9  
2. Observe fitting times for meditation: viz,  
1. The morning, ibid.  
2. The night, 10.  
3. The evening, ibid.  
4. When the heart is after some extraordinary manner touched with God's word or providences, ibid.  
3. Call to mind what evil thou hast done ever since thou wast born, ibid.  
3. Rouse up thy heart, and thoughts as high as heaven, ibid.  
3. Use. For reprehension of those that meditate upon their sins, and how they may with the more freeness to commit sin. 11.   

Four grounds upon which Meditation must be raised.  
1. Meditate on the goodness, mercy and patience of God, that you have oft abused by your sins, 12.  
2. Meditate on the justice of God that you have so oft provoked, 13.  
3. Meditate on the wrath of God that you have so oft kindled, ibid.  
4. Meditate on the constancy of God, who is a constant hater of all sin, 14.   

Four directions how to carry Meditation home to the heart.  
1. Weigh and ponder all the foregoing things in thine own heart, 15.  
2. Strip sin, and look upon it stark naked, and in its own colours, 16.  
3. Dive into thine ownsoule, and search thine heart to the quick, ibid.  
4. Prevent thine own heart by meditation, and tell thy soul that it will one day wish, that it had not neglected this so necessary a duty, 17.   

Four duties to be discharged that we may put life to Meditation.  
1. Let Meditation haunt and dog thy heart with the promises and threatenings, mercies and judgements of God, 18.  
2. Let Meditation trace thy heart in the same steps, and run over all thy duties discharged, 19  
2. Let Meditation hale thy heart before God's Throne, there to pour out thy complaints before the Almighty. p. 20. And let thy complaint be 

1. Full of sorrow, 21.  
2. A full complaint of all thy sins, ibid.  
3. A complaint aggravating all thy sins by all their circumstances. ibid.  
4. A self condemning complaint, wherein the complaint of Ezra is illustrated in eight particulars, 22.    
4. Let meditation when it hath searched out thy case, and made it appear how woeful it is, cast thee down before God, 23.   

Four Motives to stir up the soul to Meditation.  
Consider it is the part of a fool not to meditate: It is madness for a man to walk on in a course, and not to consider whither it will tend, 24.  
2. Consider, not to meditate is the brand of a Reprobate, ibid.  
3. He that meditates not, robs God of his honour, 25.  
4. All the service that a man performeth unto the Lord, will be abominable, if he meditate not before it, and after it. ibid.  
The reason why we have so many vain thoughts in our holy exercises, is, because we prepare not our hearts thereunto by meditation.    

The Contents of the third SERMON; Proverbs 1. 28.  

1. THe opening of the context in five particulars, 29.  
2. The opening of the words of the Text in four particulars, 30.  
1. Doctrine. Those that will not hear the Lord when he calleth upon them by the ministry of his word, and voice of his Spirit, the Lord will not heart them, when in their misery they call upon him. 21.   

Three Reasons of the point.  
1. The law of Retaliation, of rendering like for like, requires it. ibid.  
2. Because God's two Attributes of Mercy and Justice, have their season in this life, and when Mercy hath acted her part, then cometh Justice upon the stage for to act her part. 32.  
3. Because it is God's manner for to do so in temporal things, and therefore much more in matters of grace and salvation. 33.  
God giveth to men a day; and no Man nor Angel knoweth how long this day lasteth, or when this season of grace shall have an end, 35.  
And as there is a personal day, so there is a national day, 36.  
Objection 1. A man may be called at the eleventh or twelfth hour of the day, 37.  
Answer, Those that were called at the first hour, came in at first hour; those that came in at the twelfth hour, were not the same that were called at the first hour, ibid.  
Objection 2. The day of grace lasteth as long as the day of life. ibid.  
The Objection is cleared under three particulars,  
Answer, And it is answered, that the day of grace may end to a particular man long before his death,  
1. Because God may harden a man's heart, 38.  
2. Because God may sear men's consciences. ibid.  
Objection 3. Suppose I go on in my sin, and repent upon my death bead, will God hear me?  
Answer, The answer is negative, 39  
Objection 4. Suppose I humble myself by fasting and prayer, will not God hear that?  
The answer is negative, if thou neglect the day of grace, ibid.  
Object. 5. At what time soever a sinner reputes, he shall find mercy.  
Ans. It is true if he repent from the bottom of his heart, but a man may have many a degree of repentance, and yet never repent from his heart, ibid.  
Self▪ love may make a man do much, ibid.  
2. Doctrine. It may be this very day, even this particular Sermon, this instant hour may be thy day, that art now in th● sins, that if thou repent not at this very one Sermon, thou neglectest eternal life for ever, 40.   

Four Reasons of the point.  
1. Because God's patience is in his own breast, and who can tell how long it will last? ibid.  
Wherein Joel 2. 12. is opened in five particulars, ibid.  
2. God usually giveth some signs of death beforehand, 41.  
But the day of grace may end, and a man never have any warning of it,  
Because God's patience giveth no marks or inkling of its ending before it ends, ibid.  
3. Because God keepeth a strict account how many opportunities he hath vouchsafed, 42.  
4. Consider, it is a wonder that the day of grace is not ended already, and that thou art not now in hell. 43.    

The Contents of the fourth SERMON, upon upon Philip. 3. 18, 19  

1: AN Explaination of the several parts of the Text in five particulars, 43.  
Doctrine. That those whose minds and thoughts run habitually on earth and earthly things, their end must needs be destruction, 44.  
6. Reasons. 1. The curse of God is the desert of vain thoughts, ibid.  
2. The curse of God is the event of vain thoughts, ibid.  
3. The man whose thoughts are habitually on the things of the world, can never truly repent, 47.  
4. Because that man whose thoughts run habitually on earthly things, hath no part in Jesus Christ, 48.  
5. Because so long as a man's thoughts run habitually on things of the world, that man hath no true love of God in him, ibid.  
6. Because so long as a man's thoughts run after the world he can never depart from his sins, 49.  
2. Uses. 1. For humiliation, because these vain thoughts bearing sway in the heart, they make that man's end to be destruction. 50.  
2. For the terror of those men who suffer their hearts to be taken up with vain thoughts. 51.  
Objection. But I think of God and of Christ, of faith and repentance, 52.  
Answ. 1. Consider whether thy good thoughts be merely cast into thy heart, or whether they be raised by thy heart, ibid.  
A wicked man may have a thousand good thoughts, and yet go to hell in the midst of them. 53.  
2. Thou hast good thoughts, but consider whether they be fleeting or abiding thoughts, 54.  
There are two kinds of vain thoughts: 1. vain, because the matter and substance of them is vain; 2. vain, for want of durance and lasting, though not vain for the matter of them. ibid.  
3. Thou thinkest of God, but consider whether thy thoughts be studied or accidental thoughts, 55.  
A godly man not only thinketh of God, but he studieth how to think of God, ibid.  
4. Thou thinkest of God, but consider whether thy thoughts of God be profitable, or unprofitable thoughts, ibid.  
Thoughts how free, and not free:  
Free from men's knowledge and men's Courts:  
Not free  
1. From God's knowledge, ibid.  
2. They are not free from God's word, ibid.  
3. They are not free from the wrath of God, 57   

Three means, in the use whereof we may rid ourselves of vain thoughts.  
1. Love the word of God, ibid.  
2. Go unto God by prayer, ibid.  
3. Consider, thou hast not so learned Christ, 58.   

All vain thoughts arise from these three Heads,  
1. From the variety and abundance of the thoughts of the world, ibid.  
2. From the Fountain of corruption that is in men's hearts, ibid.  
3: From the damned malice of Satan, and his temptations both within and without. ibid.   

Thoughts become vain four manner of ways.  
In respect of the Matter.  
In respect of the Form.  
In respect of the Efficient.  
In respect of the End.  
1. Thoughts are Meterially vain,  
When the matter of them is vain, ibid.  
Such are the thoughts of the world, our calling or recreation: these are evil, 

1. When we think of them primarily, that is, before we think of God, 59  
2. When we think of them too usually, too often, ibid.  
3. When we think of them too savourily, 60.  
4. When we think of them without counsel, ibid.  
5. When they are thoughts needlessly, ibid.    
2. Thoughts are vain formally, when though the matter of them be never so good, yet the manner of thinking them is evil, 61.  
It is possible for a man to go to hell, though he perform the same things for the matter of them that a godly man doth, ibid.  
3. Thoughts are vain efficiently, when the heart that thinketh upon them is earthly and vain, 62.  
4. Thoughts are vain, when the drift and end of the soul in thinking on them is vain. 63.  
Wicked men will be thinking of God,  
1. To make God amends for their dishonouring of him by their wicked thoughts, ibid.  
2. To collogue with God, and to flatter him, 64.  
3. To smother and choke their own consciences. ibid.    

The Contents of the fifth SERMON; 1 Corinth. 6. 2.  

1. AN Explanation of the Text, together with the veses foregoing and following, 67.  
Doctrine, The Saints shall judge the world, 68  
Objection. How shall the Saints judge the world? 69.  
Answer. 1. By their consent unto Christ's Judgement. ibid.  
2. By their applause to Christ's judgement, ibid.  
3. By their Majesty; then shall they shine as stars in the firmament, and the wicked shall be amazed at the sight of them. ibid.  
4. By their lives and conversations, their accepting of the Lord Jesus Christ, they shall judge the world's rejecting of him. ibid.   

Three Reasons of the point.  
1. First, because of that mystical union that is betwixt Christ and his Saints, so when Christ judgeth the world, the whole body of Christ may be said to judge the world. 70.  
2. In regard of their sufferings with Christ; as they are judged by the world, so they shall be judges of the world, ibid.  
3. For the greater terror to all wicked men at the day of judgement, ibid.  
4. Because the mouths of wicked men may be stopped, and that they may have no excuse for themselves. ibid.  
Use 1. For information in five particulars.  
1. Hence we may learn that the Saints by their now being Saints, do now judge the world. 71.  
Wherein, Heb. 11. 7. is cleared from an Objection.  
2. Hence let the world learn, that when any one sinner is converted, there is one Judge more to sit upon them. 72.  
3. Hence we may learn, that it concerns all the world to take notice of every grace in God's children, because there is never a grace in any of the Saints, but it shall make for the condemnation of them that want it. ibid.  
4. Learn hence, that if the Saints, then much more the word that begets them, shall judge the world. 73.  
5. Learn hence also, that the Ministers of God by every Sermon they preach, shall judge the world. ibid.  
Use 2. For to condemn the world, who see not an amiableness in the faces of the Saints, who shall one day be their Judges, who shall judge both Saints and Angels. 74.  
2. This showeth the folly of the wicked, who prepare not for these Judges. ibid.  
Lastly, it condemns all those that do not see glory and majesty in the face of. God's Saints, he that revileth the Saints, revileth his judges, ibid.   

Who shall judge the World.  
1. God the Father by way of authority, all judgement is originally from him. 75.  
2. God the Son by way of dispensation. ibid.  
3. God the holy Ghost by way of conviction. 76.  
4. The Word of God by way of form, it being the platform, according to which Christ will judge the whole world. ibid.  
5 All the Ministers of God shall sit as Justices in common. 77.  
6. All the Saints from one end of the world to the other, shall assist the just judge of Heaven and Earth. ibid.  
So that the wicked shall not be able to plead: ibid. 

1. Their Ignorance ibid.  
2. Nor their Poverty. ibid.  
3. Neither their sinning at their master's command, 78.  
4. Neither Callings or Trade. ibid.  
5. Neither the sinful times they live in. ibid.    
Use 3. First for the just reproof of many of the Saints of God, because they are not so circumspect over their ways, as they ought; how will they be able to rise up in judgement against the wicked for such sins as they them selves live in? ibid.  
2. It may serve to condemn some of the Saints of God in regard of that little difference that is to be found betwixt the wicked of the world, and them in their lives and manners, it is hard to tell which is a Saint, and which is a Reprobate, by their conversations.  
3. It may serve to condemn the scandalousness of many persons in their behaviour and actions. 80.    

The Contents of the sixth Sermon, on 1 Cor. 11. 30.  

Doct. 1. FRom the 18. v. that whosoever will come to the holy Communion, they must examine themselves, that so they may come warthily. 83.  
The Apostle gives three Reasons of it.  
1. From the end of the Sacrament.  
2. From the wrong men offer to Christ, if they come in their sins. ibid.  
3. From the woeful wrong that a man doth to his own soul, that cometh without preparation. ibid.   

The Uses of the point are these.  
1. For the reproof of those, that coming unpreparedly, get no spiritual strength thereby. ibid.  
2. For terror to unworthy receivers. 85.  
3. To show they make themselves liable to Gods temporary plagues. ibid.  
4. For instruction to examine ourselves. ibid.  
5. He concludes with an use of exhortation. 86.   

An Explanation of the Words.  
Doct. 2. God doth most severely punish the unworthy receivers of the Lords Supper. 87.   

Four Reasons hereof.  
1▪ Because Christ himself instituted it. ibid.  
2. Because Christ is the matter of it, and therefore the more heinous the defilement. 89.  
3. Because Christ is the form of it, wherein confirming grace is sealed to the soul. 90.  
4. Because Christ is the end of the Sacrament. ibid.  
Use 1. For Instruction; showing whence sickness, weakness, etc. come. 91.  
From whence comes hardness of heart, etc. 92.  
Use 2. For comfort unto every poor afflicted soul, etc. 93.  
Use 3. For terror to those that come unpreparedly. 94.  
Object. Do all that come unworthily eat and drink their own damnation?  
Answ. A man may eat and drink his own damnation three ways.  
1. In regard of guilt and liableness to God's wrath, 96.  
2. In regard of the seal and obligation in the conscience, ibid.  
3. In regard of the sigillation in heaven. ibid.  
Lastly the conclusion, denouncing terror to all those that dare rush upon this holy ordinance, 205.  
But for comfort to all them, who with all diligence set upon the preparing of their souls for this great Ordinance. ibid.    

The Contents of the seventh SERMON, on 2 Cor. 11. 28. The words of the Text explained.  

Doct. 1. WE must not rush upon the Sacrament. 102.  
There are none of the Ordinances of God that a man may rush upon without examination. ibid.   

Three Reasons hereof.  
1. Naturally we are not invited guests to the Sacrament. ibid.  
2. Though we are invited, yet it may be we are not disposed: for, naturally we are strangers to God and the covenant of God; all this indisposition must be wrought off before we can come comfortably to the Sacrament. 103.  
3. This is a solemn Ordinance, and therefore an Ordinary disposition will will not serve the turn, ibid.  
Many a reprobate may eat and drink in Christ's presence, ibid.  
Use. To forewarn men lest they unpreparedly rush upon any of God's Ordinances, especially upon the Sacrament of the body and blood of Christ. 104. 

The text divided into four parts.  
The matter of the duty. ibid.  
The manner how to be performed. ibid.  
The rule of direction concerning it, ibid.  
The benefit of following that rule. ibid.    
Doct. 2. There is a necessity that we should receive the Lords Supper, and receive it often, 105.  
Doct. 3. The manner of performance of duties is to be regarded, ibid.   

Five Reasons hereof.  
1. The Lord commands the manner as well as the matter, 106.  
2. Circumstances overthrew actions, if they be not rightly and duly observed, ibid. 

Its instanced  
1. In grayer, ibid.  
2. In preaching, ibid.  
3. In receiving the Sacrament, 107.  
4. In brotherly reproof, ibid.  
5. In eating, drinking, and marrying, ibid.    
3. Because only the manner of doing duties gets the blessing, 108.  
4. Because Christ himself is an example unto us in this, he did not only obey his Father in the matter of his commands, but in the manner of them, ibid.  
5. Because otherwise we cannot glorify God, ibid.  
Use. 1. First, to condemn that natural Popery that is in the hearts of men, etc. 109.  
Use 2. For discovering why people are so willing to do duties for the matter and not for the manner. 110.   

The Reasons of it are these.  
1. Because the matter of duties is easy, but the manner is difficult. ibid.  
2. Dutres for the matter of them may be done with a proud heart, 111.  
3. They may be done with an unholy life, 112.  
4. The matter of duty bringeth not the cross; and may zealous for the matter, and persecutors of goodness, ibid.  
Use 3. To exhort men to labour and perform duties aright. 113.   

Three Motives to persuade people to perform duties after a right manner.  
1. Because no Ordinance at all else can be effectual unto us, ibid.  
2. All is but hypocrisy, if the manner be not regarded, ibid.  
3. It is only the right manner of duing, duties that pleaseth God, 114.  
Doctrine. 4. Every man must prepare himself before he come to the Lords Table, 115.   

Four Reasons hereof.  
1. Because the Sacrament is God's ordinance, ibid.  
2. Because the Lord Christ hath made great preparation in providing it, 116.  
3. Because Christ in this ordinance offers to come into the soul, and he looks for good entertainment, ibid.  
4. Because the Sacrament is a part of Christ's last will and Testament, therefore when we know our Lords will, we must prepare for the doing of it, 117.    

The Contents of the eighth SERMON, upon Proverbs 29. 1. 1. A double exposition of the Text.  

Doctrine FRom the first exposition, viz, He that reproveth another, and is guilty himself in the same kind, or in any other kind, and hardeneth his own heart in it, that man shall be destroyed without remedy. 122.   

Seven Reasons hereof.  
1. Because the office of a reprover bindeth him to be blameless, ibid.  
2. Because such a reprover as is guilty himself, can never reprove to a right end, ibid.  
3. Neither can he do it in a right manner, 123.  
4. Such a reprover is an hypocrite, ibid.  
5. Such a reproving of another man's sin, makes him inexcusable in his own, 124.  
6. It is an absurd thing for a person to reprove another for that whereof he is guilty himself, ibid.  
7. Such a reproving is a sign of impudence, ibid.  
Objection. Shall not a wicked Magistrate or Minister reprove others, & c? 125,  
Answ. He is bound to reprove, in regard of his office, but it bound in conscience to amend himself first, ibid.  
Use 1. For instruction: first, Let every reprover take heed lest he make himself inexcusable, ibid.  
2. Let him endeavour to walk unblameable and inoffensive, ibid.   

Two Doctrines from the second Exposition of the Words, viz.  
Doctrine 1. The Lord doth not not destroy man willingly, but for sin. 127.  
Doctrine 2. It is a great mercy for man to be reproved for his sin. 128.   

Three Reasons of second Doctrine.  
1. Because reproofs primarily come from love, ibid.  
2. They tend to the good of a man's soul. 129.  
3. It's brutish not to take reproofs in good part. 130.  
Use 1. First for information, that God is bringing destruction upon a Kingdom, when he takes away reprovers from them: ibid.  
Use 2. For the reproof of those that despise the reproof of the wise; they despise not men, but God. 131,  
The grievousness of their sin who stand out against reproof, is aggravated under several heads. 132.  
Doctrine 3. The Lord proportions punishments to men's sins. ibid.   

Three Reasons of the third Doctrine.  
1. Because hereby a man's punishment appears to be so much more equal and worthy. ibid.  
2. This stops men's mouths, and convinceth their consciences. ibid.  
3. All the standers by may see the equity of it, when the punishment is according to the sin, 133.  
Use 3. For instruction.  
1. To teach men notto complain of Gods dealing with them, if their punishment be (for the the kind of it) according to their sin, but rather let them learn to see Gods immediate hand in it. 134.  
2. To teach men to consider how God many times proportions punishments to sin, 

1. For Kind, ibid.  
2. For Quantity, ibid.  
3. For Quality, 135.  
4. For Time, ibid.  
5. For Place, ibid.      

The Contents of the ninth SERMON, Isaiah 55. 7▪  

Doct. 1. THose whose minds, or thoughts, run habitually on earthly things, are yet in the state of misery. 139.   

Four Reasons.  
1. Because a man is in the state of misery till he hath repent, and until a man hath forsaken his vain thoughts, he hath not repent. ibid.  
2. Because a man is in a state of misery until he is in Christ, and a man is not in Christ till his thoughts be sanctified. ibid.  
3. Because a man is in the state of misery that doth not love God, and a man can never love God until he forsake his vain thoughts. 140.  
4. Because that man is in a state of misery that doth not forsake sin, and a man can never forsake sin till he leave his vain thoughts. ibid. 

1. Because vain thoughts are great sins, ibid.  
2. They are sins of the highest part of man, ibid.  
3. They are the breach of every Commandment, ibid.  
4. Because they are the strength of a man's soul, the first born of original corruption, ibid.  
5. Because they are the dearest acts of man. 141.    
Doct. 2. It is hard for men to forsake their sinful thoughts. ibid. 

1. Because it is hard for to reform the inward part, ibid.  
2. Because thoughts are partial acts, and run on in every action. ibid.  
3. Because thoughts are inward, in the heart. 142.    
Use. 1. For men to examine their thoughts, ibid.  
A man may know whether he be a child of God, or of the Devil, by his thoughts. ibid.  
1. Because men's thoughts are the free acts of the heart, ibid.  
2. They are the immediate acts of the heart, 143.  
3. They are continued acts of heart, ibid.  
4. They are the univocal acts of the heart, ibid.  
5. They are the swiftest acts of the heart, 144.  
6. They are the peculiar acts of the heart, ibid.  
7. They are the greatest accusers, or excusers of the heart. ibid.  
Use 2. For direction, If sin in thought be so great, how horrible then is sin in the act? 145.  
Use 3. For exhortation, to consider  
1. What great reason we have to set our thoughts on God. 146.  
2. What thoughts they are that God calls for. ibid.    

The Contents of the tenth SERMON on Luke 9 23.  

THe words of the text unfolded and opened in several particulars. 151.  
Doct. The first action to be performed of every Christian is to deny himself ibid.  
Reason 1. From Christ's example, he denied himself, 152.  
2. Christ denied himself for us, therefore we must deny ourselves for him. ibid.  
3. This Christ enjoins to all that will come after him, ibid.   

What is meant by a man's self.  
1. A man's corrupt will, wit and reason, 153.  
2. All his lusts and corruptions, ibid.  
3. Not only a man's corrupt self, but a man's good self in some respects, 154.  
Selfe-denying is opposite to self-seeking, ibid.   

There are five things in self-seeking.  
1. It is an head lust. ibid.  
And that appears,  
1. Because it is a leading-lust to all lust ibid.  
2. Because self is the cause of all other lusts of the heart, 155.  
3. Because self is an in lust, it runs along through all the lusts of the flesh. ibid.  
4. Self is a make-lust, a man would never break out into lust, were it not for self, ibid.  
5. Self is a lust that is in request. ibid.   

2. Self-seeking is a self-conceited lust, that is,  
1. When a man hath a conceit of himself, 156.  
2. Of his own gifts, ibid.  
3. Of his own actions. ibid.  
4. Of the state that he is in. ibid.   

When as a self-conceited man  
1. Hath no real worth in himself, 157.  
2. He will not stand to the judgement of those that can judge him. ibid.  
3. He hath too high a conceit of himself, ibid.  
4. He resteth in the judgement of himself. ibid.   

And the Reasons of this are these▪  
1. Because sinners are fools. 158.  
2. Men are borne fools, ibid.  
3. Men are well-conceited of their own estate. ibid.  
4▪ The Lord gives up many to a spirit of slumber. 159.   

The woeful case of a self-conceited men.  
1. Because the Scripture calls self-conceit 

1. Only a thinking. ibid.  
2. A superstition. ibid.  
3. A shadow. ibid.  
4. An Imagination. ibid.  
5. An Appearance. ibid.    
2. So long as a man is well conceited of himself, Christ hath no commission to call him. 160.  
3. Christ rejoiceth that he hath no commission to call such. ibid.  
4. The self conceited man is in the broad way to hell. ibid.    

The Contents of the eleventh SERMON, upon Luke 11. 9  

THe opening of the Context.  
The words of the Text opened. 164.  
Doctr. Importunate prayer is a restless prayer▪ 165.  
Reason 1. It will take no privative denial, it must have some Answer. ibid.  
2. Not a positive denial, not a contrary answer. ibid.  
3. It will take no contumelious repulse. 166.  
4. It is in a holy manner a kind of impudent prayer. ibid.   

3. Reason's why we must pray importunately.  
1. In regard of God's Majesty, God respects it. 167.  
2. In regard of God's mercy, it is a disgrace to God's mercy to beg it coldly, 168.  
3. In regard of ourselves, else we should never esteem mercy. 169.   

4. Reason's why men are not importunate in Prayer.  
1. Because men account prayer a penance. ibid.  
2. Most men content themselves with formality. ibid.  
3. Men are Gentlemen beggars. 170.  
4. Men have wrong conceits of prayer. ibid. 

1. They have high conceits of their own prayers. ibid.  
2. They have mean conceits of their sins▪ 171.  
3. They have base thoughts of God. ibid.  
4. Thee have wrong conceits of Importunity. ibid.,      

The Contents of the twelfth Sermon, on Luke. 11. 9  

6. Signs whereby we may know whether our prayers be importunate.  
1. IMportunate prayer is evermore the prayer of an importunate man. 175.  
2 It is the prayer of a pure conscience. 176.  
3. It is a prayer that is full of strong arguments, 177.  
4. It is a stout prayer, ibid.  
5▪ It is a wakeful prayer, ibid.  
6. It is an assurance-getting prayer, ibid.   

7. Marks of Prayer that is not importunate.  
1. It is a lazy prayer. 178.  
2. It is not poured out from the heart, ibid.  
3. It is a praying only by fits, ibid.  
4 It is a silent prayer, he is silent in that he should most insist upon. 179.  
5. A seldom prayer. ibid.  
6. A lukewarm prayer. 180.  
7. By-thoughts in prayer keep prayer from being importunate.   

By-thoughts in prayer arise,  
1. From corrupt nature. ibid.  
2. From nature as it is kerbed, ibid.  
3. From Satan. ibid.  
4. From spiritual sluggishness, 181.   

8. Motives to Importunate Prayer.  
1. Because prayer enables a man for duties, ibid.  
2. Prayer is the compendium of all divinity, 182.  
3. Prayer is a man's utmost refuge, ibid.  
4. Prayer is that which Gods people have, though they have nothing else. ibid.  
5. Prayer hath the command of mercy, ibid.  
6. Prayer is God's delight. 183.  
7. Importunate prayer is a willing prayer. ibid.  
8. Importunate prayer is the only faithful prayer. ibid.   

6. Helps to importunity in Prayer.  
1. Labour to know thine own misery. ibid.  
2. Be sensible of thy misery, ibid.  
3. Observe how God's people pray, ibid.  
4. Get a stock of prayer. ibid.  
5. Labour to be full of good works, 184.  
6. Labour to reform thy household. ibid.    

The Contents of the thirteenth SERMON, upon Col. 1. 10.  

THe words explained according to a double sense, 187.  
Doctr. Those that profess Christ, must walk worthy of Christ. 188.  
Reason 1. Because it is Christ that calls us to be Christians, ibid.  
2. Because it is the Gospel of Christ whereby we are called, 289.  
3. Because by the Gospel we are called to repentance, ibid.  
4. Because if we walk not worthy of Christ; God will not hold us to be his servants. ibid.  
5. If we walk not worthy of Christ, than it will be for the glory of God to cashier us, 190.  
6. If we walk not worthy of Christ, we put an indignity upon him. ibid.   

Five Motives to walk worthy of God.  
1. If we do walk worthy of God, than we shall answer all the labour and cost that God hath been at, 193.  
2. Then we shall walk with God in white, 194.  
3. Then we do not disappoint God's account, ibid.  
4. Then we shall be importunate beggars, and so worthy of mercy. ibid.  
5. Then we shall add humiliation to every duty we do perform, ibid.   

2. If we do not walk worthy of God, than  
1. We walk worthy of destruction, 195.  
2. Then we are guilty of the death of Christ, ibid.  
3. Then we shall be condemned. ibid.  
Use. We must be as it were even of the very nature of God. 192.    

The Contents of the fourteenth SERMON; on Col. 1. 10.  

IT is possible to walk in all manner of pleasing unto the Lord, 200.  
Reas. 1. Because God is not a rigorous God, ibid.  
2. There is a way, wherein if we walk, we shall please God. ibid.  
3. The Lord hath showed us this way, ibid.  
4. Many have walked in this way before us, ibid.  
Doct. It is a fit duty to please God. ibid.  
Reason 1. Because God is a great King. 201.  
2. His pleasure is a good pleasure. ibid.  
3. Christ who is our better did th●se things that pleased God. ibid.  
4. If we do not please God our consciences will condemn us. ibid.  
5. It is a duty most suitable to humane society. ibid.  
Doctr. Pleasing of God is a large duty. 202.  
Reason 1. It is the end of all our duties, ibid.  
2. It is the most acceptable of all duties, ibid.  
3. It is unconfinable to place or time, ibid.  
4. It is in all things without limitation, ibid.  
5. It is an everlasting duty, 203.  
6. It is the whole duty of the new man, ibid.  
Doctr. It is a necessary duty to please God, ibid.  
Reas. 1. Because▪ we have no saving grace unless we labour to please God▪ ib.  
2. We are in a woeful case if we do not please God, ibid.  
3. If we do not please God, we are continually in danger of the wrath of God.  
Use. To condemn, 1. Those that please not God, ibid.  
2. Those that please men, ibid.  
3. Those that please themselves. 205.    

The Contents of the fifteenth SERMON, on Luke 23. 42.  

EXtraordinary cases never make a common rule. 209.  
That a wicked life will have a cursed end, this is the ordinary rule. ibid.  
Yet in some extrtardinary cases it may be otherwise,  
1. When God is pleased to show his prerogative royal. ibid.  
2. When a sinner hath not had means of salvation in his life, but only at his death. 210.  
3. When a sinner shall be made exemplary. ibid.  
4. When the Lord may be as much honoured by a man's death, as he hath been dishonoured by his life.  
This repentance of the thief was extraordinary: as is proved by five arguments.  
1. Because it was one of the wonders of Christ's passion. ibid.  
2. We read not of any other that was converted at the last hour, as the thief was, 211.  
3. Because of the suddenness of it. ibid.  
4. In regard of the Evangelicall perfection of it. Containing, 212.  
1. His penitential confession, ibid.  
2 His penitential profession, ibid.  
3. His penitential satisfaction, ibid.  
4. His penitential self-denial, ibid.  
5. His penitential faith. ibid.  
6. His penitential resolution. 213.  
7. His penitential prayer. ibid.    


5. This repentance was extraordinary in regard of the incomparableness of it. ibid.  
Use. To condemn those that rely upon this example. 214.  
This example is once recorded that none might despair, and but once that none might presume. 215.  
None, because of this example should defer their repentance.  
1. Because this thief had not the means of life and grace before. 216.  
2. Because we never read that this thief put off his repentance till the last. ibid.  
3. Because at that time God was in a way of working miracles, 218.    

The Contents of the seventeenth SERMON, on Psal. 147. 3.  

THe words of the Text opened, 223.  
What is meant by wholeness of heart, ibid.  
What is meant by brokenness of heart, 224.  
Doctr. Christ justifies and sanctifies, Or heals the brokenhearted, 226.   

Four Reasons.  
1. Because God hath given grace unto Christ to heal the brokenhearted, ibid.  
2. Christ hath undertaken to do it, ibid.  
3. Christ hath this in charge to bind up the brokenhearted, ibid.  
4. None but the broken hearted will accept of Christ, ibid.  
Several objections are answered, 227. 228, 229.   

Three Reasons why Christ will heal the brokenhearted.  
1. This is the most seasonable time to be healed, when the heart is broken, 232.  
2. It is the most profitablest time, ibid.  
3. It is the very nick of time, the heart can never be healed until it be broken, ibid.   

Three signs of a broken heart.  
1. A breaking from sin, 234.  
2. A breaking in itself with sorrow, ibid.  
The history of Zacheus conversion is opened in seven particulars, ibid.  
3. When the heart is broken, than it will stoop to God's word in all things, 237.    

The Contents of the eighteenth SERMON, on Isaiah 57 1.  

The words of the Text explained.  
Doct. ALl men must die, 241.  
Reason 1. Because God hath so appointed it, 242.  
2. Because all men and women are of the dust, ibid.  
3. Because all have sinned, ibid.  
4. Because as death came into the World by sin, so sin might go out of the world by death, ibid.   

Two Objections against this are answered. ibid.  
Use 1. Let no man look to be exempted from death for his righteousnese, 243.  
2. Hence we should learn to draw our hearts from this present world, ibid.  
3. To teach us to prepare ourselves for a better life, ibid.  
Doct. The death and loss of good men must be laid to heart as an especial cause of grief and sorrow, 244,  
Reason. 1. Because the instruments of God's glory are taken away, ibid.  
2. Because of the great loss that others have by their death, ibid.  
3. Because of the evil to come; for while they live, they are as a wall to keep off the wrath of God, ibid.  
Use 1. To reprove those that rejoice at the death of the righteous, 245,  
2. To inform us what a loss it is when the righteous are taken away, ibid.  
Doct. When God will bring any great judgement upon a people or Nation, ordinarily he takes away his faithful servants from amongst them, 146.  
Use 1. To inform us of God's extraordinary love to his Children, ibid.  
2. To inform us that when the righteous are taken away, we are certainly to expect some great judgement from God to fall upon us, ibid.    

The Contents of the nineteenth SERMON; on Jeremiah 14. 9  

THe opening of the context in many particulars. 251.  
Doctr. God many times doth cast off a people, 252.   

Four Signs of Gods casting off a people.  
1. When he takes away his love and respect from a people, 253.  
2. When he takes away his providence from them. ibid.  
3. When he breaks down the walls of Magistracy and Ministry. ibid.  
4. When he takes away the benefit of both these helps. ibid.  
Use 1. To teach us to cast off security. ibid.  
Doct. It is the importunate desire of the Saints of God still to keep God present with them. 255.  
The presence of God is the particular favour of God, which he expresseth in his ordinances, ibid.  
1. This question is answered, Whether a man may be saved without preaching, 256.  
2. This question is answered, who they are that are weary of God, 257.  
Use. To rebuke God's people for their neglect, in not striving to keep God, who seems to be departing, 258.  
Quest. How may we keep the Lord amongst us. 260.  
Answ. 1. We must be sure to prepare a room for him. ibid.  
2. We must give him content. 261.  
3. We must make him welcome. ibid.  
4. We must be importunate with God to tarry, and account it a great favour if he will stay. 262.    

The Contents of the twentieth SERMON, on Lament▪ 3. 5. 7.  

THe opening of the words, in which are three properties of effectual Prayer. 165.  
1. The unsatiableness of it till it be heard. ibid.  
2. The sensibleness of it whether it be heard or no▪ ibid.  
3. The supply it hath against danger, and discouragement. 166.  
Doct. 1. An effectual prayer is an unsatiable prayer. ibid.  
Quest. Must a man always pray?  
Answ. A man must give over the Act of prayer for other duties, but he must never give over the suit of Prayer. 267.  
Rules to know whether our Prayers be unsatiable or no,  
1. It it an earnest begging Prayer, ibid.  
2. It is a constant prayer, 268.  
A godly man's prayer is not out of his heart, till the grace he prayed for be in, ibid.  
3▪ It is a prayer that is ever a beginning▪ ibid.  
4. It is a proceeding prayer, it winds up the heart higher, and higher. ibid.  
5. It is a prayer that purifieth the heart, ibid.  
It is more and more fervent. 169.  
And more and more frequent. ibid.  
It will take time from lawful recreations, and from the lawful duties of our calling. 270.  
And it will add humiliation and fasting to prayer. ibid.  
Use. To condemn those who pray for grace, and yet sit down before grace is obtained. ibid.  
Such prayers are  
1. Endless. 271.  
2. Fruitless. ibid.  
Doct. 2. A godly soul is sensible of Gods hearing or not hearing his prayer. 272.  
Quest. How can the soul know whether it speed in prayer or no▪  
Answ. 1. When God gives a soul further and further ability to pray, it is a sign that God hears it. ibid.  
But if the soul have no heart to continue its suit, it is a sign that God never means to hear that man's prayer. ibid.  
2. The preparedness of the heart to prayer, is a sign that God means to hear. 273.  
3. God's gracious look is a sign that he will hear: for sometimes God answers his people by a cast of his countenance. ibid.  
4. The conscience of a man will answer him, whether God hears his prayer or no. 274.  
But a man's conscience may be misinformed. 275.  
A wicked man may have a truce, though no true peace in his conscience. ibid.  
5. The getting of the grace that a man prays for, is a sign that God hears his prayer. ibid.  
But God may give many temporal blessings, and common graces, yet not in love, but in wrath, 276.  
6. If à man have Faith given him to believe, it is a sign that God hears him, ibid.  
Good works are good signs of Faith, but they are but rotten grounds of Faith. ibid.  
Object. Every Promise runs with a condition. ibid.  
Answ. 1. The Promise is the ground of Faith, and the way to get the condition. 277.  
●. Faith is the enabling cause to keep the condition, ibid.  
Two things do much hurt in Prayer, 

1. Groundless encouragement.  
2. Needless discouragement. 278.  
Doct. 3. God would not have any Christian soul to be discouraged in prayer. 279▪  
A definition of discouragement, ibid.   

Four Reasons why we should not be discouraged in prayer.  
1. Because discouragement hinders the soul in prayer. ibid.  
2. Discouragement takes away the strength of the soul in prayer, 280.  
3. If we have fearful apprehensions of our sins, so as to think they will never be forgiven, we can never pray aright. ibid.  
4 If we have any secret despair▪ we can never pray to any purpose, ibid.  
There is a double desperation,  
1▪ Of infidelity▪ which draws the soul from God.  
2. Of extremity, which puts life into a man's prayers and endeavours. 282.  
A man never prays well till he feel himself undone. 283.  
We should take heed of discouragements; for  
1 Discouragements breed melancholiness in the soul. 285.  
2. They breed hard thoughts of God, ibid.  
3. They will cause a man to think that God hates him, 286.  
4. They will bring a man to despair. ibid.  
Ministers should not preach the pure law without the Gospel, 287.  
Secret discouragements in the heart,  
1. They take away the Spirit in the use of the means, 288.  
2. They drive us from the use of means, ibid.  
3. They make a man continually to poor on his sins, so as he shall never be able to get out of them. 289.  
4. They breed nothing but sorrow. ibid.  
5. They leave the Soul in a maze, that it knows not whither to turn itself. 290.  
They whisper into a man a sentence of of Death, and an impossibility of escaping. ibid.  
The conclusion of the whole. 291.      

The Contents of the one and twentieth SERMON, on Rom. 8. 22.  

EVery creature hath a threefold goodness in it,  
1. A goodness of end. 295.  
2. A goodness of nature, ibid.  
3. A goodness of use. 296.  
There be four evils under which every Creature groaneth.  
1. The continual labour that the Creature is put unto, ibid.  
2. The creature sometimes partakes of the plagus of the ungodly. ibid.  
3. The Creature hath an instinctive fellow-feeling of man's wretchedness. 297.  
4 Because they are rend and torn from their proper Masters, ibid.  
Doct. Every creature groaneth under the slavery of sin. ibid.  
Not only under the slavery of sinful men, but so far as they minister to the flesh of the Saints, they groan under them, ibid.  
Object. Did ever any man hear any unreasonable creature groan under sin?  
Answ. It is spoken Hyperbolically, to declare the great misery the creatures are into serve sinful man. ibid.  
2. Analogically in regard of a natural instinct of blind reason; that is in all the creatures. ibid.  
3. It is spoken by way of supposition, if they had reason, they would groan 298.  
4 Intelligently, because a man cannot wrong the creature, but he wrongs God in the creature. ibid.  
5. Specifically, because the Godly come before God in the behalf of all the creatures, and mourn for the abuse of the creatures; 299.   

Four reasons why the Creatures groan.  
1. Because they are distracted in their service. ibid.  
2. Because of the unprofitableness of their service. 300.  
3. Because of uncessantnesse of their service, ibid.  
4. Because of that misery and woe the creatures lie under▪ ibid.  
Every creature hath, 

1. A specifical end, 301.  
2. An ultimate end. ibid.    
A wicked man hath no right unto the creature. ibid.  
But he hath. 

1. A civil right. ibid.  
2. A providential right, ibid.  
3▪ A vindicative right, 302.  
4. A Creatures right as he is a creature, ibid.    
But he hath no filial right, no sonlike right in Christ. ibid.  
Use. To show that wicked men have little cause to be merry at any time, because there is nothing near them, but groaneth under them, 303.  
All creatures groan to God for vengeance to be poured upon the wicked ibid.  
And these groans are 

1. Upbraiding groans, 305.  
2. Witnessing groans, ibid.  
3. Accusing groans, 307.  
4. Judging and condemning groans, ibid.    
Use. For exhortation.  
1. To take heed how we do abuse the Creatures of God. ibid.  
2. Take heed of sinning against God by the Creatures, ibid.  
3. Take heed of setting thy heart upon the Creature. ibid.  
4. Use all the Creatures in humility and thankfulness. 308.  
5. Use the Creatures as so many Ladders to help thee to climb up towards heaven, ibid.    

The Contents of the two and twentieth SERMON; on John 2. 6.  

THE opening of the words in four particulars, 313.  
Doct. A true Christian walks as Christ walked 314.  
A man must first be in Christ, before he can walk as Christ walked.  
Object. Can any man walk as Christ walked? 315.  
Answ. None can walk as Christ walked in regard of equality; but in regard of similitude they may. ibid.  
The life of Christ should be the Example of our life, ibid.  
Christ came into the world to redeem us for our justification, and to be an example of life unto us for our sanctification. 316.  
This Question answered. viz.  
What it is to Walk as Christ walked, 317.  
Four reasons of the point.  
1. Because as Christ came into the World to justify the ungodly, so he came to conform them to his Image, ibid.  
2. Because in vain we are called Christians, if we be not imitators of Christ, and live as he lived, 318.  
3. Because all that are in Christ, are Members of his body, therefore they must have the same life, and be quickened by the same Spirit. 319.  
4 Because of that near relation that is betwixt Christ and every one of his Members. 320  
Use 1. To show that all men that live not the life of Christ, do blaspheme the name of Christ. 321.  
Of all sins under Heaven, God cannot endure the sins of them that take the name of Christ upon them. ibid.  
Doctr. Every Minister is bound to preach home to men in particulars. 322.  
. Reas. 1. Particulars are most operative. ibid.  
2. Particulars are most distinct, and most powerful. 324.  
3 Particulars are most sensible. ibid.  
Doctr. Every Minister is bound to preach so as to make a difference betwixt the pretioas and the vile. 325.  
Reas. 1. Because, otherwise a Minister profanes the holy things of God. ibid.  
2. Otherwise he cannot be the Minister of Christ. 326.  
3. Otherwise he is like to do no good by his Ministry. ibid.    

The Contents of the three and twentieth SERMON, on John 3. 20.  

THe Context opened in four particulars.  
1. What man's natural estate, and condition is without Christ. 331.  
2. God's gracious provision for man's salvation. ibid.  
3. The condition required, viz. Faith, 332.  
4. The reprobation of the world if they do not believe. ibid.  
But Christ is neither the efficient, nor deficient cause thereof▪ ibid.  
But the cause of their damnation is from themselves, proved  
1. By their own conscience. ibid.  
2. By experience, ibid.  
3. By reason, 333.  
In the words are two parts,  
1. The wickeds rejection of the word of grace. ibid.  
2. The cause of that rejection. ibid.  
viz 1. First from the qualification of their persons. ibid.  
2. From the disposition of their Nature, ibid.  
Doctr. A wicked man hates the word of God's grace, yea grace itself. ibid.  
This hatred is  
1. An actual hatred. ibid.  
2. It is a passion of the heart. ibid.  
3. It causeth the heart to rise up against an union with the word, 334.  
This union of the word is set in opposition  
1. To general preaching. ibid.  
2. To merciful preaching. 335.  
3. To preaching, when the minister is dead. ibid.  
If the World do not hat● a righteous man, it is either  
1. Because he is a great man, 337.  
2. Because he is a man of admirable wit, and knowledge. ibid.  
3. Or because God gives him favour in the eyes of the world, ibid.  
4. This hatred causeth the heart to rise against that which is repugnant to its lust. ibid.  
A wicked man may love three kinds of preaching.  
1. Eloquent preaching, that savours more of humanity then of Divinity,  
2. Impertinent preaching, ibid.  
3. Now and then some preaching, to satisfy the cravings of his Conscience, ibid.  
Reason 1. A wicked man hates the word, because he hates all truth, even the very being of the word. 339.  
2. Because he hates the very nature of the word. 340.  
Because he cannot endure the knowledge of the word. ibid.  
All natural men hate the word.  
1. Because no entreaties, no beseeches can possibly reconcile them. 341.  
2. Because neither money, nor price can make them friends. ibid.  
3. Because all the love in the World cannot unite them together. 343.  
4. Because neither the love of God, nor the blood of Christ will solder them together. ibid.  
Every natural man had rather be damned then leave his sins, rather go to Hell then be a new creature. 344.    

The Contents of the four and twentieth SERMON, on Isaiah 42. 24.  

THe words contain five things.  
1. The Author of the destruction. 350.  
2. The causes of it. ibid.  
3. The judgement itself. ibid.  
3. The people on whom it was inflicted. ibid.  
5. The effects of it, ibid..  
Doctrine 1. God is the Author of all judgements that befall a Nation, 351.  
Use 1. For comfort to God's children, seeing God is the orderer of all events, ibid.  
Use 2. For terror to the wicked, that God whom they hate shall be their judge. ibid.  
Use 3. To learn in all calamities to look up unto God, 352.  
Doctrine. 2. Sin and disobedience against the Law of God, is that which brings down punishments, and judgements, upon a Nation, Church, or People, ibid.  
Use 1. To discover the weakness of our Land, in what a poor condition it is by reason of sin, 353.  
2. To show who be the greatest Traitors to a kingdom. ibid.  
3. To teach all of us to set hand and heart, Prayer and tears on work against sin, ibid.  
Especially it concerns th●se that are in places of Authority. 354.  
Doctrine 3. The Lord often times brings fearful, and unavoidable judgements, and punishments, upon his own professing people, 335.   

Four signs of Judgement a coming.  
1. When the Ministers of God with one voice, foretell judgements to come, 856.  
2. When sins of all sorts do abound, ibid.  
3. When the Devil and wicked men cast in bones of dissension, ibid.  
4. When all men's hearts begin to fail, 357   

Three Directions, what is to be done in such times.  
1. Let us shake off the love of all things here below. ibid.  
2. Let us lay our heads upon the block, and be willing that God should do what he will with us, 358.  
3. Let us pray and cry mightily to God before we die, even all the time we have to live, for mercy, peace and truth, ibid.  
The Church of England like the ship of Jonah, 359.  
The Author's Admonition to the People, ibid.  
More than ordinary Faith requisite for these times of danger, ibid.    

The Contents of the five and twentieth SERMON, on Heb. 11. 28.  

THe Coherence of the text with the context, 363.  
Doctr. 1. That it hath heen the property of wicked men, and is still, to think whatsoever the godly have, is to good for them, 364.  
Reasons 1. Because God hath chosen them out of the world, ibid.  
2. Because the wicked know not the godly, ibid.  
3. Because the wicked measure others by themselves, ibid.  
4. Because there is, and ever will be a contrariety between the seed of the woman, and the Serpent, 365.  
Use 1. This should teach godly men when they are hardly dealt with, not to be discouraged, ibid.  
Use 2. Though the world deal hardly with you, yet see that you do not measure like for like, ibid.  
Doctr. 2. The world and the things of the world are of little worth,  
1. In respect of God,  
1. Because they can not make us the better esteemed with God, 366.  
2. They cannot assure us of God's love, ibid.,  
3. They do not make us the more mindful of God. ibid.  
2. In respect of themselves,  
1. They cannot enrich a man's soul with grace, 367.  
2. They are not able to free a man from any spiritual evil, ibid.  
3. They cannot give any solid content, ibid.  
4. We can have no assurance of them, 368.  
Use. To teach us to take off our hearts and affections from pursuing the things of this life. 369.  
Doctrine 3. True believers ure persons of great worth, ibid.  
1. In respect of the worthy names that are given to them, ibid.  
2. In respect of the great prince that is paid for them, ibid.  
3. In respect of the consciences of the wicked, 370.  
4. In respect of the privileges that God hath been pleased to dignify them withal, ibid.   

Which are these,  
1. Their Royal descent, ibid.  
2. Their Royal attendance, ibid.  
3. Their hig places, ibid.  
4. Their extraordinary fare, ibid.  
5. Their Royal apparel. ibid.  
6. Their freedom from debt, ibid.  
7. Their free access to the throne of grace, ibid.  
8. All things work together for their good, 371.  
9 They are Gods beloved ones, ibid.  
10. They have the free use of God's Creatures, ibid.▪  
11. They are a safeguard to the places where they live, ibid.  
12. Great things are reserved for them in the world to come, ibid.  
Use 1. This serves for terror to the wicked who wrong the children of God, ibid.  
Use 2. To teach us to esteem such men as are persons of so great worth. 372.  
Use 3. To direct us how we may be honoured of God, scil. by honouring such as he honours, ibid.  
Use 4. This serves to comfort the godly, however disgraced here, ibid.  
Use 5. To teach us, that if we account ourselves of that number, we be careful to walk worthy of the Lord, 373.    

The Contents of the six and twentieth SERMON, on Gen. 6. 3.  

THe words opened. 377.  
Doctr. 1. The Lord doth mightily strive with a company of poor rebels, 378.  
Doctr. 2. There is a time when God will strive no more with men, ibid.   

This handled in six particulars.  
1. Proved by testimonies of Scripture, 379.  
2. The manner shown, h●w God is wont to deal with rebellious people, ibid.  
3. God at length gives men over to their lusts, 380.  
4. God hardens such men as he hath given over, ibid.  
5. God lets such men build upon false bottoms, 381.  
6. God witholds such means as he had formerly afforded them. ibid.   

What persons they are whom God thus deals with; shown in four particulars▪  
1. Those that have lived long under the means of grace, and have not profited by them. 372.  
2. Those that have had much means and many secret workings of the Spirit, and have not made good use of them. ibid.  
3. Those that have much grieved the good spirit of God, in bringing in some sin contrary to the light of conscience, and the suggestions of the good spirit, ibid.  
4. Such as have a vile, and contemptible esteem of the Gospel and the Ministers thereof, 383.   

The grounds of this point▪ or why God gives men over, and will strive with them no more, are taken▪  
1. From the justice of God. ibid.  
2. From the wisdom of God, ibid.   

Several Objections propounded and answered. 386.  
Use 1. Seeing that God strives with some men and at length gives them over, go home and bless God that he hath not dealt so with thee, ibid.  
Use 2. Take heed there come not a time when God will strive with thee no more, 387.  
Use 3. woe to the wicked who are thus left, ibid.   

Their case is miserable in three respects.  
1. Because if God forsake thee, all forsakes thee, 388.  
2. When God goes, restraining grace goes. ibid.  
3. If God leaves thee, common protection leaves thee, ibid.   

The Author's Exhortation.  
Redeem the time and yield to the good motions of God's spirit,   

Four Motives to it.  
1. Consider the fearful condition of such as are given over▪ 389.  
2. Consider the great danger of putting off, ibid.  
3. Consider the time past and present, ibid.  
4. Consider that though God should be all the day long calling, and egging ●s on, yet our lives are but short. ibid.    

The Contents of the seven and twentieth SERMON; on Colos. 3. 5.  

THe Text explained and divided. 394.  
Doctr. 1. If we look to have any benefit by, or interest in Christ, we must mortify our sins and corruptions. 396.   

Three Reasons.  
1. Because Christ is a Saviour, to save us from our sins, 397.  
2. Because it is impossible for sin and grace to subsist in one subject, 398.  
3. Because it is impossible to enter into the kingdom of Heaven, if we mortify not our sins. ibid.  
Use 1. To condemn all such as go on in their old courses of deadness and security, 399.  
Use 2. To teach us that it is not enough to let sin die in us, but we must kill it, 400.  
Use 3. To teach us that the work of our Redemption is no easy work, as many men think it, ibid.  
Use 4. To teach us to examine ourselves, whether we have mortified our sins or no, 402.   

Which may be known by these marks,  
1. They that have mortified their sins, do live in the contrary graces ibid.  
2. They that are mortified indeed and in truth, are dead to every sin, 403.    

The Contents of the eight and twentieth SERMON, on Isaiah 58. 4.  

TWo things mainly considerable in the Chapter,  
1. The prophet's Commission,  
2. The execution of his duty, 407.   

Three divine truths in the Text and context.  
1. Hypocrisy in a day of fasting and prayer▪ takes away the life of the duty. 408.  
2. False and slight Hypocrites will be frequent in fasting and prayer, 409.  
3. Fasting rightly performed, will put an edge upon every duty, especially upon prayer. ibid.  
Doctr. 1. Hypocrisy in any duty takes away the life of the duty, ibid.   

Arguments to prove that it is so▪  
1. Because all falseness and hypocrisy is directly against the nature of God, 410.  
2. Hypocrisy gives a blow to the ordinances of God, 111.  
3. Hypocrites do pervert the ordinance, ibid.  
Use 1. For reproof of those airy and outside duties that we perform ibid.  
Use 2. For information, to teach us how to fast aright, 412.   

Motives to fast in sincerity.  
1. Consider yourselves as upon your deathbeds, when duties hypocritically performed will be corrosives in stead of cordials. ibid.  
2. Because if you bring any duty to God without sincerity it is nothing. 413. 

Three Rules tending to this.  
1. Consider, whether the work you this day come about, do spring from living principles. ibid.  
2. Whether your opposition to sin be carried on strongly and unchangeably. 414.  
3. Whether you more mind how God accepts you, than what he gives you ibid.      

The Contents of the nine and twentieth SERMON, upon job 30. 31. 32.  

Doctr. REsolution to reform should be upon the hearts of them that smart under the rod of the Lord. 417.  
In the prosecution of this doctrine three things are treated of,  
1. What kind of reformation it must be, that we are to resolve of, under the rod. 418.  
2. What arguments should prevail with us to bring us to this resolution, ibid.  
3. What course we should take in reforming, ibid.   

For the first, we are to consider those six particulars.  
1. That our reformation must have reference to God▪ who useth the rod▪ ibid.,  
2. Our work in reforming must be guided by God himself. 419,  
3. We must reform in one particular as well as in another. ibid.  
4. We are not only to reform what we ourselves know to be amiss, but to inquire and be willing to be informed by others. ibid.  
5. We should so resolve to reform, as to bind ourselves by solemn covenant for the future, ibid.  
6. We are not only to do it jointly with a Family, a Town, a City, but severally every one by himself alone, 420.   

For the Second, take these Arguments or Reason to persuade you to reform; and they are of two kinds▪  
Some in relation to God.  
1. Because God calls for Reformation under Correction, ibid.  
2. Because it is for our sins that God corrects us. 421.  
3. God is just and gracious in every stroke that he lays upon us. ibid.  
4. He knows our frame and how much we can bear. ibid.  
5. God is no respecter of persons, 422.  
6. Our reformation is the end that God aims at in correcting us, ibid.  
7. God counts himself honoured in his people's reformation. ibid.  
Others in relation to ourselves, and they are either driving,  
1. Because not to reform under the rod, is a sign of unspeakable foolishness, 423▪  
2. It is a sign of extraordinary brutishness. ibid.  
Or drawing arguments,  
2. Because to reform; is the way to gain the comfort of the Lord, 425.  
3. If we reform, our sufferings will turn to our joy and everlasting comfort. 425.   

For the third, the course we are to take in reforming.  
1. We are to inform, ourselves from Scripture concerning the sinfulness and ugliness of that from which we are to reform, 426.  
2. We are to be deeply humbled for what ever we can discover to be out of order, in our minds or actions, ibid.  
3. We must enter into a Covenant with God, that having reform, we will sin no more. 427.     

The Titles and Texts of the several SERMONS contained in this Volume.  

THe Use and Benefit of Divine Meditation. HAGGAI 1. 5. Now therefore saith the Lord of Hosts, consider your ways. page. 1.  
Another sermon upon the same Text, HAGGAI 1. 5.  
The Danger of deferring Repentance. PROVERBS 1: 28. Then shall they call upon me, but I will not answer: they shall seek me early, but they shall not find me. p. 29.  
Vain Thoughts Arraigned at the Bar of God's Justice. PHIL. 3. 18. 19 For many walk of whom I have told you often, and now tell you weeping, that they are the enemies of the cross of Christ, whose end is destruction, whose belly is their God, whose glory is their shame, who mind earthly things. p. 43.  
The Judgement of the World, by the Saints at the last day. 1 COR. 6. 2. Know ye not that the Saints shall Judge the world? p. 67.  
The Punishment of unworthy Communicants. 1 COR. 11. 30. For this cause many are weak and sick among you, and many sleep. p. 83.  
The Duty of Communicants. COR. 11. 28. But let a man examine himself, and so let him eat of that Bread, and drink of that Cup. p. 101.  
The Duty of Reprovers, and Persons Reproved. PROV. 19 1. He that being often reproved, hardeneth his neck, shall suddenly be destroyed, and that without remedy. p. 121.  
The Misery of Earthly Thoughts. ISAIAH. 55. 7. Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, etc. p. 139.  
The Necessity of Self-denial. LUKE 9 23. And he said unto them all, If any man will come after me, let him deny himself, etc. p. 151.  
The Efficacy of importunate Prayer. LUKE 11. 9 Ask, and it shall be given unto you; seek, and you shall find, knock, and it shall be opened unto you. p. 163.  
Another Sermon on the same Text. LUKE 11. 9  
The Necessity of Gospel-obedience. COLOS. 1. 10. That you might walk worthy of the Lord unto all pleasing, being fruitful unto every good work. p. 187.  
Another Sermon on the same Text. COLOS. 1. 10.  
A Caveat against late repentance. Lu. 23. 42. And he said unto Jesus, Lord remember me when thou comest into thy Kingdom. p. 209.  
The Sovereign Virtue of the Gospel. PSAL. 147. 3. He healeth them that are broken in heart, and bindeth up their wounds. p. 223.  
A Funeral Sermon. ISAIAH 57 1. The Righteous perish▪ and no man layeth it to heart, and merciful men are taken away, none considering that the Righteous are taken from the evil to come. p. 241.  
The Signs of Gods forsaking a People. JEREM. 14. 1: And we are called by thy Name, leave us not. p. 251.  
The Sacrifice of the Faithful. LAMENT. 3. 57 Thou drewest nigh in the day that I called upon thee, thou saidst, Fear not. p. 265.  
The Misery of the Creatures by the sin of man. ROME 8. 22. For we know that every Creature groaneth with us also, and traveleth in pain together unto this present. p. 295.  
The Christian, his Imitation of CHRIST. 1 JOHN. 2. 6. He that saith he remaineth in him ought even so to walk as he hath walked. p. 313.  
The Enmity of the wicked to the light of the Gospel. JOHN 3. 20. For every man that doth evil, hateth the light, neither cometh he to the light, lest his deeds should be reproved. p. 331  
Gods Impartiality in his Judgements▪ ISAIAH. 42. 24. Who gave Jacob to the spoil and Israel to the Robbers? Did 〈…〉 I the Lord? 〈…〉  
The great dignity of the Saints. HEB. 11. 28. Of whom the world was not worthy. p. 363.  
The time of God's grace is limited. GEN. 6. 3. And the Lord said, My spirit shall not always strive with man, because he is but flesh, and his days shall be an hundred and twenty years. p. 377.  
A Sermon for spiritual Mortification. COLOS. 3. 5. Mortify therefore your members which are upon the earth, fornication, uncleanness, inordinate affection, evil concupiscence and covetousness, which is Idolatry. p. 393.  
The sinfulness and danger of Hypocrisy. ISAIAH 58. 58. 4. the later part. Ye shall not fast as ye do to day to make the voice to be heard above. p. 407.  
Reformation under Correction, the way to prevent desolation. JOB 34. 31. 32. Surely it is meet to be said unto God, I have borne chastisements, I will not offend any more, That which I see not, teach thou me, if I have done iniquity I will do it no more. p. 417.    

A SERMON OF The use and benefit of Divine MEDITATION.  HAGGAI 1. 5. Now therefore saith the Lord of Hosts, Consider your ways. 
THe Prophet reproveth the people because they could find in their hearts to mind their own houses, and yet were careless of the house of the Lord: the Lord had sent a drought & a famine, and sundry punishments upon them for 
●  this thing, and yet they laid it not to heart; and therefore he sends Haggai the Prophet unto them to call them to repentance; and (which is an admirable course, and little thought of in the world) he begins with holy meditation and consideration: Now therefore thus saith the Lord, consider your ways; that is, both in regard of the course of them, your wicked ways; and also in regard of the bitter fruit of them, your wretched and unprosperous ways. Here be two things very remarkable according to the Text;  
1. The repetition and enforcing of it again; for he urgeth it again, Consider your ways, in the seventh verse.  
2. The benefit that came by it; it brought them to repentance; for they all obeyed the voice of the Lord, and the words of the Prophet, verse, 12. So that the Doctrine from hence is this, That  
Serious meditation of our sins by the Word, is a special means to make men 
Doct. 1.  repent.  
Meditation is a settled exercise of the mind for a further inquiry of the truth, and so affecting the heart therewith, and therefore their be four things in meditation.  
The first is an exercise of the mind, not barely closing with the truth, and assenting unto it, and seeing it, and there rests, but it looketh on every side of the truth: I thought upon my ways, and turned my feet unto thy testimonies, Psal. 119, 59 saith David; that is, I looked on my ways on both sides, above and beneath; it's taken from curious works, which are the the same on both sides, so that they which work them, must often turn them on every side; used Exod. 38. 33. as being works with two faces, as one well observes, so it was with David, I turned my ways up-side down, and looked every way upon them: thou never meditatest, unless thou look on thy ways on both sides with all circumstances. An elegant phrase we have, Dan. 12. 4. Many shall run to and fro, and knowledge shall abound, and be increased, [Run to and fro] what is that? It is not the bodily removing of man from one place to another so much, as busy stirring of the mind from one truth to another, so that it seeth the whole selvedge and compass of the truth: thou wilt never get the truth to be meditated of, till thou run to and fro in it, meditate it on this side, and meditate it on that side, look on it in every nook of it. Meditation is like perambulation, when men go the bounds of the Parish, they go in every part of it, and in every skirt of it: so meditation is the perambulation of the soul, when the soul looks how far sin goes, how far the flesh goes, how far the wrath of God against it goes.  
Secondly, as it is an exercise, so it is a settled exercise, it is not a sudden flash of a man's conceit, but it dwells upon a truth. When a man is in a deep meditation upon a thing he neither sees, nor hears, nor attends any thing else; the stream of the heart is settled upon the truth received; The word of God abides in you, and you have overcome the world, 1 John 2. 14. How came these young men to overcome Satan? not by looking into the word, or only thinking of the word; but by letting the word abide in them. When a man hath been offered an injury, his heart is always settled upon it, when he eats, his mind runs on the injury; when he walks, and talks, still his mind runs on the injury: so thy heart must go on the truth, 2. Tim. 3. Continue in things thou hast learned: that is, take up thy mansion house in them. A wicked man may turn into the word sometimes to think of it; but it is as a man goes into another man's house: there is not his dwelling.  
Thirdly, it is to make a further inquiry. Meditation doth not only settle upon the truth known, but it also would fain know more of those truths, that are subject to it; as a man without may see the outside of the house, but he cannot see the rooms within, unless he come nigh, and draw the latch, and come into the house, and go into the rooms, and look about them; Meditation pulls the latch of the truth and looks into every closet, and every cupboard, & every angle of it. Here is my sin, here is my uncleanness, and here is God's anger, here is the woeful evil that will follow upon it, and here is a remedy against it. Meditation searches into all the lofts and closerts of the truth. The entrance of thy word giveth understanding unto the simple. Ps. 119. 30. The ingress (as one expounds it) or going into thy word, gives understanding; the wicked stand looking upon the truth without the doors, but it is the ingress, or going into the truth, that gives understanding. Indeed the truth is like a neat Palace, (saith Chrisostome) the Spirit of God is like the light of the Sun that shineth into it; the wicked they stand without, like fools peeping in at the windows, and there be many thousand of pearls that are not manifest unto them: the house seems dark to them that stand without. Thou must enter into the word, and into every particular truth in it, and go up stairs, and down stairs, and have an eye into every room. There thou shalt find humility, there contrition, there conversion, there Christ and his Spirit in one closet, there all his Jewels in that, and that box; all is manifest within doors.  
Fourthly, it labours to affect the heart; it doth not only labour to know more and more of the truth, but also it labours to bring it home to the heart. The good woman considers a field and buys it, Prov. 31. 16. This is (saith Ambrose) the good Christian soul, if in civility, then much more in Divinity, he considers the truth and buys it, he taketh it as his own, and appropriates it▪ unto himself; Lo this (saith Eliphaz) we have searched out, so it is, hear it, and know it for thyself, job 5. 27. When thou canst say of the truth, lo this is it, we have searched it out; I have dived into it, perused it, so it is, even so indeed: all this is, that thou mayest apply it unto thyself, and know it for thy good.  
The first Reason is, because meditation musters up all weapons, and gathers 
Reas. 1.  all forces of arguments for 〈◊〉 press our sins, and lay them heavy upon the heart: This usury is 〈…〉 good, when meditation, like usurers, who grind and suck 〈…〉 of the needy, and are not content with their Principal, bu● 〈…〉 have consideration for every pound they lay out; yea for every shilling, and that for every week, and every month, and every quarter, and every year: the poor man could be content to pay the principal; but to exact use upon use, this kills him; so meditation exacteth upon the soul, and holdeth it to use upon use. You have committed evil in a corner, but you shall ●●t carry it away so. Item, it was against the knowledge of God revealed▪ Item, against many mercies received▪ Item, against many Judgements threatened, against many checks of conscience, against many Vows and Promises; remember that, O my soul, Item for that, and Item for this; Item for every lust, and every circumstance, thus oft, and in this place, and at that time, in that manner So meditated the prodigal. Look 
Luke. 5. 17.  as it is in wars, were there but many scores come against an Army, they might be conquered; or many hundreds, they might be resisted; but if many thousands should come against a small Army, it would be in danger indeed. Meditation leadeth a whole Army of arguments, a whole Army of curses, miseries, judgements, commandments against the soul, how ever one misery or plague will not knock it down, but the soul may brook it, and go away with it: but meditation brings a great Armado of arguments, and tells the soul, God is against thee, and against thy ways: God is against thee where ever thou art, or what ever thou dost. Then the heart begins to cry out, as Elisha his servant did, Master, what shall we do? 2 Kings 6. 15. So many horses against us, so many charets, and so many men against us? Master what shall we do? so many sins, and so heinous; so many judgements and so heavy; and so many evils, and spiritual maladies! Oh, what shall I do to be saved! that I should commit sin against a God that hath damned innumerable Angels, millions of Kings, Princes, and Nobles! that I should commit it against this God, so merciful to me, so gracious, so patient, so good to my soul! that I, wretched rebel, should for a cup of drink refuse heaven! for a lust not worth a straw under my foot, cast off Christ, and grace, and all! how shall I do? Then the soul stands in a maze.  
The second Reason is, because meditation having hundled up all Items against the soul, and brought it in all bills of account, it fastens s●● upon the soul; I mean it makes the soul feel it, so that it must needs be convinced without any evasion. Meditation deals with a man as Elisha dealt with the messengers of the King Joram; the murderer he was coming to do mischief to the Prophet, and the prophet did shut the door, and held him fast at the door, 2 Kings 6. 32. and then he made him know that the evil was from the Lord, before he could stir: so meditation, when the soul would fain out of doors into its old course again, it shuts the door upon it, and holds it fast: Meditation tells the soul, this evil is from the Lord upon thee, O my soul, if thou stir in or out upon this or that lust any more, this evil, that course, that vengeance and damnation; if ever thou stir forth, thou losest thy mercy, thou losest Christ, thou losest all possibility of comfort. Stir not out, if thou dost, thou wilt rue it. Sometimes when men hear the Word, they go away touched, they resolve not to commit sin again as they have done; yet when they are gone, it works not, but the heart recoils again, and turns to its old pass, The reason is, because they meditate not upon the Word, they fasten it not upon their consciences.  
It is with the word as it is with a salve: if a man that hath never so good a salve, that will heal any thing in four and twenty hours, if a man should do nothing but lay it to the wound, & take it off, lay it on and take it off, it will not heal the wound: and no marvel, Why? he will not let it lie on, the best salve will not heal the sore, nor eat out the corruption, unless it be bound on and let lie: so it is with the Word, many a soul hears it; heart, conscience, affections, all touched: but when he is gone out of the Church, all is gone, his affections die, his heart dies, and his conscience becomes unfruitful: Why? he is still removing of the salve, and will not let it lie on, and therefore the Word over-powers not his corruptions; the Word is like the salve; conviction of conscience is like the laying on of the salve; meditation the binding of it to the sore.  
St. James compares a slight hearer to a man that looks into a glass, who soon forgets his visage, but a good hearer doth two things: First, he stoops down and looks into it, to take a perfect view of his estate; Secondly, he continues looking into it, james 1. 25. he doth not leave the glass behind him, but he carrieth away the glass with him: This man shall be blessed in his deed.  
If the pills be never so bitter, yet let a man swallow them speedily, there is no great distaste; but if a man chew a pill, it will make him deadly sick. Thy sins are like those pills, they go down very pleasingly, because thou swallowest them: thou swallowest down thine oaths, lies, ignorance, pride, thou swallowest down the threats of the Lord, but if thou wouldst chew these bitter pills, and meditate and ruminate, and chew the cud, drunkenness would be as bitter as hell; swearing and security, and Sabbath breaking, would be as bitter as wormwood; thou durst not go on in them, they would make thee look sourly upon them for ever: like a man that hath chewed a pill, he can hardly ever see a pill, but his stomach riseth against it. Behold, I will hedge up thy way with thorns, Hos. 2. 6. I will not be so precise (saith the heart) I will go on as I have done, I will go after these and these courses; I will hedge up thy way with thorns (saith God,) meditation is God's instrument, and sets a thorn in the way to every sin, to bring the heart back again. Would the heart lash out into lukewarmness? Meditation sets a thorn in the way; God will spew thee out of his mouth. Would the heart sally forth into any sin? Meditation sets a thorn in the way, Cursed art thou if thou dost err from God's Commandments. The heart cannot step forth into any lust, but meditation meets it with a thorn, this curse, and that curse, this plague, and that plague. Would the heart reach at mercy in its sin? Meditation pricks it; mercy is vengeance unto thee, so long as thou hankrest after sin. Would the heart reach after Christ in his sin? Meditation bushes it back with a thorn: no Christ for thee, but a severejudge, so long as thou itchest after thy vanities.  
What shall we think of them then, which are loath to practise this duty? Most men are loath, though they be willing enough to meditate on their 
Use ●.  worldly affairs. The Mariner meditates and considers his course by his Compass, or else he might soon run on the quicksands; a Pilgrim is full of thoughts, what? am I in my right way? He never comes to a doubtful turning, but he stands in a study and muses, O which is my right way? The Merchant meditates, and his mind runs on his Count-book, or else he is soon bankrupt: The voluptuous man his thoughts run on his pleasure: the drunkard on his cups, the proud man on his credit. But it is one thing to look to that which is thine, and another thing to look to thyself, Take heed to yourselves, saith the Lord, Deut. 11. 16. Deut. 12. 30. Deut. 4. 9 Exod. 34. 12. as if he should say, think on thyself, & of thy poor soul; let thy Meditation run on thy poor soul. The heart is untoward unto this duty, and as unwilling as a Bear to be brought to the stake: the Bear would rather be rambling abroad then be baited: so men had rather let their hearts ramble about any thing, then bait them for their sins; yea men scoff at it, saying, shall we always be poring on our sins? shall we run mad? shall we drive ourselves to despair? cannot men keep themselves well while they are well?  
The poor man he hath no time for this tedious duty: the rich man he needs it not, the wicked they dare not; so no man will, No man repent him of his wickedness, saying, What have I done? Jer. 8. 6. no man would meditate and think with himself, what is my case? how stands my condition before God? what evil have I done? in the Ark and in the old Law if there were any beast that chewed not the cud, it was a sign of an unclean beast: the word implies the bringing up of their meat into their mouths again, and sitting down to chew it again. But now men like unclean beasts, swallow down the food of their souls unchewed, and will not meditate thereof, that it may turn to good nutriment; but like Cormorants, they take it down by wholesale, and are never the better? So the Word is to them as the Quails to the Israelites, while the flesh was yet between their teeth, ere it was chewed, the wrath of the Lord was kindled against them, and smote them them with a very great plague, Num. 11, 33. So the Word of God sticks in their teeth, ere they chew it, or meditate upon it, the wrath of God falls upon them, and strikes them with a very great plague of hardness of heart, and leanness of soul. But the truth is: you that will not now see your sins nor meditate on them, you shall see them, and meditate on nothing but on fear, Lord when thy hand is lifted up, they will not see, but they shall see and be ashamed, Isaiah 26. 11.  
Now the Lets of serious meditation are, First, vain company. When 
Let. 1.  Peter saw the people touched, Acts 2. 37. he said unto them, Save yourselves from this untoward generation, verse 40. as if he should say, If you love yourselves, God hath touched your hearts, suffer not Satan and these wicked instruments, to steal away these impressions of terror from your Souls If ever you love your souls. sort not your selus with this untoward generation. See, as it humbles you, so let meditation follow upon it, so that it may still humble you. Ill company brings a man to the gallows (as the proverb is) and ill company will bring a man to hell (say I:) and meditation cannot be admitted to it. David would not have a wicked man to abide in his sight, when he was to meditate: he wished that there were never a wicked man in the world; much less would he keep company with them My meditation of him shall be sweet; let the sinners be consumed out of the earth, and let the wicked be no more: Bless thou the Lord, O my soul, ps. 104. 35.  
The second Let is, multitude of worldly businesses. A dream (saith Solomon) 
Let 2.  comes through multitude of businesses, Eccles. 5. Multitude of businesses causeth the mind so to run on them, that they do even dream of them in their sleep, as Lucretius, Seneca, Claudian, and many others of the hearthens have observed. He that over-imploys himself, his meditations of heaven are dreaming meditations; his thoughts, dreaming thoughts, he can never seriously meditate on the good of his soul. Many engross businesses into their hands never thinking they have enough, they are so greedy after the world, and so careless of heaven. So they make their hearts like high-way-ground: the word sown in their hearts, is like seed sown in the highway, where is such a throughfare, and a broad Carriers road of earthly affairs, that all the word and meditation thereof is trodden down as the grass in the highway, which cannot grow, so neither meditation in a busie-bodied heart. For a good meditating mind, (Nemo ad illam pervenit occupatus, saith Seneca) no man ever came to it surfeited with employments. David although he had abundance of State-affairs, both his hands full, yet he would not to be overcharged, but that he might meditate in God's word: My hands also (not all down to business only in the world, but also up to thy Law) will I lift up to thy commandments, which I have loved, and I will meditate on thy statutes. Psal. 119. 48. Take not too much upon thee, like those grasping worldlings, that will have a finger in a hundred things: Martha, Martha, thou art cumbered about many things, but one thing is needful, and Mary hath chosen the better part, Luke 10. 41. 
●▪  and what was that one thing? Marry was sitting and meditating in, and pondering Christ's words, not (as Theophylact expounds it) as if we would say, Martha, Martha, thou art cumbered about many dishes, but one thing is needful only, only one dish, though indeed so it be, yet he here speaks not only of one dish, but of many cares which hinder that one necessary duty of hearing and meditating of the word of God.  
Thirdly, ignorance. A man cannot meditate of a thing he knows 
3▪  not; nor thou of thy sins, if thou be not skilful in God's Catalogue of thy sins; nor of mercies and promises, if thou be'st not versed in them; nor of his Precepts, if thou be not expert in them. the Psalmist proveth that he had more knowledge than all his teachers: Why? because he used to meditate. I have more understanding than all my Tutors, for thy testimonies are my meditation, Psal. 119. 99  
Fourthly, averseness of the heart: The heart is like the swine, meditation 
4▪  is like the yoke: the Hog would fain get into forbidden fields for to grub them; the yoke that hinders him; but he cannot abide it, every step he takes, he lifts up his foot to strike it off if he could; so the heart would fain break through hedges, and get into forbidden ways, and if thou wouldst meditate, it would every moment lift up its heel to put thee besides it. If it cannot put thee besides it, it will mar it if it can, and therefore David prayed to God to settle his heart upon the right, and put his yoke upon him, or it would never be steadfast else upon meditation. Let the words of my mouth, and the meditation of my heart be ever acceptable in thy sight, O Lord, my strength and my▪ redeemer; Psal. 19 14.  
This averseness of the heart consists in three things: First, in the carelessness of the heart, the heart prizeth not meditation, nor the things of grace that are to be meditated on; it will not be at the cost and charge, nor at the pains for them. To what end is a price in the hands of a fool, seeing there is no heart to get wisdom? Prov. 17. 16. The heart will not be brought to God's price? it would fain have the wares at a cheap rate.  
Secondly in run of it: the heart is like a vagrant rogue, he would rather be hanged, than tied to his parish. Thou canst not bring it to prayer, but it will be a gadding on by thoughts: thou canst not bring it to a Sermon, but it will be roving after wandering imaginations; thou canst not bring it to a meditation, but it will be a gossiping forth. When Christ came to bind men with his blessed cords, and bind their hearts to him, Psal. 2. they fall a meditating afterwards, but it was meditating and imagining vain things, verse 1. and when they saw they were to be tied up, Tush (say they) let us break their bonds asunder, and cast their cords from us, verse 3. What, do Ministers call us to such strictness, thinking to imprison our hearts in their stocks? away with their bonds, no, we will have none of it.  
Thirdly, in the wearisomeness of the heart: It is as weary of meditation, as a Cur is of the whip, and the chain; Oh how it barks and maunders till it be loose! yea, though it be never so eager upon it at the first, it's jaded presently. When God called the Jews to sanctify his Name, they thought in their hearts; O, what a weariness is this I and ye have snuffed at it (saith the Lord) ye brought which was lame, and torn and sick, Malac. 1. 13. What a weariness is it to meditate? saith the heart; it snuffs, it is untoward; it is lumpish; it would fain tear off a piece of the duty, or bring it wanting a leg, or without soundness and sincerity; yet some of them (saith Calvin) were so humbled, that they thought on the name of the Lord, Malac. 3. 16. they thought, and meditated, and forced their hearts to consider throughly.  
This may serve for terror unto all those, who for all this that hath been 
Use 2.  spoken, dare sit down without it; yea, the world will not believe these things, nor meditate therein▪ yea, they blame Gods messengers, that call so sore upon them. Habakkuk was so served; he preached the mercies of God to the humble, and the judgements of God to the wicked: they ask him why he was so mad? well (says the Prophet) I will stand upon my watch, and see what the Lord says unto me, that I may answer to them that reprove me, Hab. 2. 1. What did the Lord tell him? Write the vision, and make it plain upon Tables, that he may run that reads it, verse 2. Will they not believe? Will they rove? Will they not meditate steadily upon these things? Will they not let their hearts stay and meditate and consider? The vision shall be so plain, that he that runs may read it. If thou wilt not stay, and meditate herein, the word is so plain to thy condemnation, that if thou didst not but think of it with a running thought, thou mayst read thine own vengeance, thine own woes, in regard of the multitude of them. He that runs by a way full of holes and pits, though he stand not meditating where are the pits, yet he may run and see them. The book of God is full, leaves and cover, and all, of woes against thee, Lam. 2. 10. It is written without, there thou mayst read thy sins written; it is written likewise within, there thou mayst read thy plagues.  
Secondly, in regard of the greatness of them, he that runs along, and lo a great town on fire, though he stay not to meditate on it, what or where it is, yet he may run and read it: so is the curse of sinners a great curse, Zeph. 1. 10. he that runs may read it.  
Thirdly, in regard of the proximity and nearness of them. He that runs, if a sword come out at his throat, though he doth not stop to meditate, what is this at my throat, yet he cannot but see it. Behold the Judge standeth before the door, James, 5. 9 Take heed how thou grudgest, or sinnest in any particular; behold the Judge standeth before the door; behold it and meditate on it with thy heart; if not, he is nigh enough, thou canst not step out of doors unto any sin, but though thou runnest, thou must needs see the Judge that will Judge thee, Iteming thy sins, noting thy ways, observing thy courses, ready to unhasp the door on thee, to hale thee unto hell in thy sins. Whose end is destruction? Why? Even those that mind earthly things, Phil. 3. 19 If thy mind and meditation run more on thy ground, cattle, goods, kitchen, house business, earthly talk, discourses, thoughts, more than of heaven, thy end is destruction. If thy thoughts will not stay here, do but run, and thou mayst read it: Think not that I am come to destroy the Law or the Prophets, I am come to fulfil them, Matthew 5. 17. Some (saith Chrisostome) might think now Christ is come, it is no matter though we not be so strict, Christ is enough. Think not thus (saith Christ) but rather think and meditate that I am come to fulfil it may self, and to see it fulfilled in those I mean to save, so as to make it a rule of their lives. Themistocles said, he could not sleep in his bed for continual thinking and meditating on Miltiades his Triumphs; And how canst thou sleep in thy bed, if thou wouldst but meditate on these places of Scripture? Retire thyself apart, there is no casting up of man's account in a crowd: Let me alone, I am busy; so we use to say, when we would be private.  
Thou must do with thy soul as Ehud did to Eglon, who said, I have a 
Means 1.  secret errand to thee, O King, and so all went out, and he said: I have a message from God to thee, and so stabbed him at his heart, Judges 3. 19 So (for Ehud was a type of Christ, saith Lavator) I have a secret errand to thee, O my soul, and so let all go forth: I have a message from God to thee, a message of wrath for thy Pride, a message of wrath for thy vain hopes: Thus, saith the Lord; Cursed art thou, O my soul▪ stab it to the heart with this spiritual Dagger, wound it with the blade and haft and all, till thou have let out the fat and the dirt, the filth and iniquity all out. The Prophet speaking of men's looking on Christ whom they have pierced, this meditating and laying to heart that they have crucified the Lord Jesus, saith that they shall mourn every one in private, the house of David apart, and their wives apart; the house of Nathan apart, and their wives apart; the house of Shimei apart, and their wives apart; every family apart, and their wives apart, Zach. 12. 2.  
The second means, if thou wouldst meditate aright, observe the 
Means 2.  times of privacy,  
First, the morniug, that is the best time for study: David chose the morning for meditation, Psal 5. 1. 3. Let them hear this, (saith Chrisostome) that arise betimes in the morning to serve their Hogs and their Dogs, their bellies and their backs, before they serve God in meditation or prayer, unless it be the mumbling and roaring a few [Lord have mercy upon us] that pray not till after many other businesses, it may may be, not then neither. David prayed and meditated in the morning. In the morning thou washest thy face and thy hands, but thy soul hath more need, which thou washest not: in the morning thou puttest thy clothes on thy body, but thou puttest not on afresh the new man upon thy soul; in the morning thou shakest off sleepiness from thine eyes, but thou shakest not off drowsiness from thy soul. Thou lookest into the glass in the morning, to see if thy face be as it should be; but thy soul is not composedly looking into the glass of God's word. In the morning look up in prayer, look up in thanksgiving, look up in meditation.  
Secondly, the night too; O Lord, I meditate on thee in the night watches, Psal. 93. not as carnal ones do, when they cannot sleep, than their mind runs on their Cow and their Calf, their markets and vanities, this neighbour and that neighbour, like Petronius his dog, that was hunting while he lay asleep in his kennel.  
Thirdly, In the evening; I prevent the night watches, that I might meditate, Psal. 119. 148. he did not as wicked men do, sleep like a horse in the stable on his litter, with his neck tied to the manger: they did go to bed with their hearts roped to the world, worldly thoughts, this thought and that thought, and God knows what.  
Fourthly, when the heart is touched at a Sermon or Sacrament, or observing of any judgement or mercy, or act of God's providence, it is best striking when the Iron is hot; David, when his heart was touched at the reproaches of the wicked, than he meditated, Psall. 119. 23. When the Instrument is in tune, than it is good playing upon it; when a Churl is in a good mood, than it is fittest to deal with him. Oft will thy heart be out of tune, oft churlish, and in an ill mood: if thou lettest the good opportunity go; thou knowest not when thou shalt have such another. When the fish is nibbling at the bait, than it is good twiching at the angle-rod, when the heart is a nibbling at grace, than gave a pluck at it by meditation. See Acts 17. 11. now while the time lusts, see thou mayst get into heaven.  
Thirdly, Rub up thyself and thy memory; call as much to mind as thou 
Means 3.  canst, what evil thou hast done ever since thou wast born, what in the womb, what in the cradle, childhood, youth, age; what a servant, what a Master; what as a servant, what as a son, what as a neighbour, what as an inferior, what as a superior; either in thought, or word or deed; how often thou hast omitted good duties, or done them by halus; Item for this; and Item for that. They shall remember themselves and turn unto the Lord, Psal. 22. 27. First, they shall remember themselves, and say, what have I done. O wretch! how carelessly have I lived! Secondly, so meditating, they shall turn unto the Lord. Many say, Oh! they cannot remember their sins. They lie in a thousand particulars: for they can remember to commit them well enough. See Lam. 3. 19 20. 21. our Greek translation turns it, I spoke to myself, and meditated: as if they should say, O what a rebel have I been! how unthankful, how unprofitable under all the means of grace! I may thank my sins for all the plagues of the Almighty that are upon me: if he had damned me, I had been well served. What follows? The heart bowed, and was humbled, as it is in the text.  
The fourth means. Rouse up thy heart. As it is with the eye of the 
Means 4.  body, so it is with the eye of the Soul: when a man would look wistly upon a thing, as if he would look thorough it, he sets his eye on it, as Paul set his eyes on Elymas, Ah thou child of the Devil, thou, etc. Acts 13. 9 Meditation is the setting of the eye of the soul upon a thing: set thine eye upon thyself, and say, Ah thou child of the wicked, why hath Satan filled thy heart! O wretched heart! whence hadst thou thy selfe-love? hadst thou not it from the Devil? God might do well to send thee to the Devil, if thou lovest so to be his Broker. Set thine eyes steadfastly upon thine own ways, and thou shalt see infinite hellish evils in thy sins.  
The third Use is for Reprehension. What is more usual than this, 
Use 3.  that men make slight account of their sins? Nay, when God tells them in their hearts, Thou shalt not do this, thou shalt not do that, yet they meditate and think, Why may I not? Samuel bid Saul stay for directions from him, before he sacrificed unto God. It seems that God spoke to his heart. Stay till Samuel comes to direct thee: yet Saul forced himself to disobey, and to do Sacrifice, 1. Sam. 13. 12. he was bold, as Vatable turns it; he confirmed himself, as Pagnin translates it: he thrust himself upon the doing of it; God forbade him, he would do it: God urged him in his conscience not to do it, yet he would do it: God again whispered to him not to do it, yet he forced himself to do it; as if he should say, I hope I may do it, I have stayed seven days wanting an hour, or a piece of an hour; and a little piece breaks no square: No? God rejected Saul for that venture; God would have forced him by meditation, O no, do it not by no means: he made him think, Oh, it is against God's commandments, I may not do it. No, but nevertheless he forced himself to do it. Thus God deals with thousands and millions in the world: Be not a drunkard; God flings the meditation into the conscience, yet a drunkard thou wilt be. Be not a drunkard again; a drunkard notwithstanding thou wilt be: Be not again; they force themselves, they will go to the Alehouse. And so of all other sins. If men will cast off this work of meditation darted into their souls, they cast off their own mercy. God tells them, pray not, hear not, offer not without directions from me; they dread not the commandment, they will: I trust prayers are good, I will say them. Thus they will not meditate, or if they do, they break it off before it comes to any strength or perfection: yea, Gods own servants, that desire to look towards Zion, is not this your complaint oft? I cannot find sin heavy: I confess the word discovers it to me, but I cannot be troubled for it. Look as it is with men in the world, if five hundred pound weight be laid upon the ground, if a man never pluck at it, he shall never feel the weight of it. Your sins are not many hundreds, but many thousands, yea many ten thousands: self-love, security; hardness of heart▪ base fears, etc. it is impossible to reckon them. The least vain thought that ever you imagined, the least vain word that ever you uttered, were weight enough to press your souls down to hell; Therefore what are so many sins and so great, and so often committed? What are they? they are as heavy as rocks and mountains; yet ye feel them not so heavy. Why? Ye weigh them not; if ye did, ye should find them heavier than the sand, as David did when his sin was ever before him (Psal. 51. 3.) that is, his sin was ever in his thoughts, and in his meditation, his sin was ever like a huge Millstone before him, and he was ever tugging and pulling to remove it out of his way.  

Object.  ay, but you will say, How shall I come to feel my burden?  

Answer.  I answer, three things are here to be discovered;  
First, the ground upon which our meditation must be raised.  
Secondly, the manner how to follow it home to the heart.  
Thirdly, how to put life and power into it.  
The ground I refer to these four heads:  
First, meditate on the goodness, patience, and mercy of God, that hath been abused by any of your sins: the greater they have been to you, the greater is every sin: this maketh them out of measure sinful, because God is out of measure merciful. There are many sins in one, when a man sins against many mercies, See Judg. 2. 2, 3. Why have ye done thus? ay, have done thus and thus mercifully unto you, why have ye done thus unthankfully to me? Why was my mercy abused? Why was my goodness slighted? Why was my patience despised? as if the Lord should say, I speak to your own conscience, think of it, meditate of it, why have ye done this? Do ye thus requite the Lord, O foolish people and unwise? Is not he thy Father? Meditate of it first, and tell me then. For it is a question put to thy meditation to answer. Do ye thus requite the Lord, ye foolish people? Wert thou ever in want, but God supplied thee? Wert thou ever in weakness, but God strengthened thee? Wert thou ever in straits, but God delivered thee? When thou wert in sickness, who cured thee? when thou wert in poverty, who relieved thee? when thou wert in misery, who succoured thee? Hath not God been a gracious God to thee? Every soul can tell, never poor sinner hath had a more gracious God, than I poor sinner have found to my soul. All my bones can say, Lord, who hath been like unto thee? This heart hath been heavy, and thou hast cheered it: this soul hath been distressed, and thou hast eased it: many troubles have befallen me, and thou hast given me a gracious issue. This poor man (saith David, pointing to himself,) this poor man cried, and the Lord heard him, Psal. 34. 9 And shall I thus reward the Lord? shall I sin against his goodness? Then what shall I say? Hear, O heavens, and hearken, O earth; Sun, stand thou still, and thou Moon be amazed at this, and be avenged on such a heart as this. The Ox knows his owner, and the Ass his Master's Crib; but here is a heart that will not remember to know the Lord. Hear, O heavens, this villainy cryeth so loud, that your ears may hear it. Hear all ye Angels add be astonished, here is villainy to make your ears glow: yea, hear hell, hear Devils, if ever there were worse committed by you. When men are but ingenuous, if they have received any kindness from a friend, they were never in want but he relieved them: never harbourless, but he housed them; never to seek, but he found them: Let a man deal thus kindly with a man, if this man should deny him any ordinary favour; he will be ashamed of himself, ashamed to come into his presence. What will he think? his house was mine, his cupboard was mine, and his purse was mine, and his friends were mine, and that I should deal thus unkindly with him, even nature rebukes me. This serious meditation will help to break thy heart.  
The second ground of meditation is to mediate on the justice of God: God is a just God as well as merciful. Speak all ye Devils in Hell, Do ye not feel that he is a just God? Speak Sodom, Speak Gomorrah, your fire and brimstone can testify that he is a just God: Speak Adah, Zillah, and all ye that were drowned in the old world, your deluge can testify he is a just God, His judgements are all in the world, 1. Chro. 16. 14. What is become of drunken Nabal, and swearing Saul, and covetous Ahab, and proud Jesabel, and mocking Jehu, and envious Shimei? What is become of all blind Jebusites, and parting, cavilling Diotrepheses? Justice hath taken hold on them. What is poverty? What is nakedness? What is famine, sickness, the gout, the stone, Fever, plague? These are the little arrows of God's justice. What is shame, disgrace, crosses, afflictions, unseasonable rains, dangerous weather, wars, rumours of wars? What are all the evils under the Sun? They are the little finger of God's justice. Thou spiest them here and there, in every Town, and in every Parish, in every Country: do they not all witness that he is a just God? Read Psalm 7. 11, 12, 13. God hath bend his ●ow already (saith David) the arrow is ready to fly out of the string: It will not be long before it hit thee, if thou meditate not upon amendment: God is angry with the wicked every day, as an angry man useth to say, I will be revenged on thee. Wilt thou not give over thy sins? I will be revenged on thee. Read Psal. 11. 5, 6, 7. Meditate on this; he will neither spare King nor subject, nor rich, nor poor, nor noble, nor base, nor Judges, nor Justices: yet Judges and Justices may spare, but God will not spare: they may be bribed to pardon, but God will not be feed to spare them that go on in their wickedness; and do I think to escape? Nay, my soul, thou canst never escape, except thou obeyest.  
The third ground is, Meditate on the wrath of God; O! what wrath is it? Can I stand against it? It burns like an oven, and all the proud, and all that do wickedly shall be as stubble, and the day of wrath shall burn them up. Behold this, saith the Text, Malac. 4. 1. Behold it, and meditate on it. Can I go naked in a hot fiery Oven? Can I lift up my hands against it? My hands will be scorched. Can I kick against it? My legs will be baked. Can I blow upon it with my mouth? My mouth is fired. Did I ever see lime burned? were I in the limbs room, could I endure that boiling? and yet if I live in my sins, I shall be as the burning of lime, I say 33. 12. Let thy heart meditate terror: Who among us shall be able to dwell (that is the meaning of it, as Montanus showeth) who among us shall dwell with devouring fire? who among us shall burn with everlasting burning? verse 14. God's mercy shall say, Take him wrath: I would have converted him, but he would not. God's goodness shall say, Take him wrath I would have been kind unto him, but he hath abused me; God's patience shall say, Take him wrath: I have suffered him a great while, that he might have time of repentance, but he repented not in that time. God smote Egypt in their first born: Why? For his mercy endureth for ever. God overthrew Pharaoh and his host: Why? For his mercy endureth for ever. Psal. 136. 15. He smote great Kings, Sihon a King, and Og a King: for his mercy endureth for ever. So will God damn thee that art a drunkard: Why? for his mercy endureth for ever. God will confound thee that art a worlding: Why? for his mercy endureth for ever. God will be revenged on thee that art a Luke-warmling: Why? for his mercy endureth for ever. This may well make thee ●eare the hair off thy head, rather than let thee go on in thy sins. See jerem. 7. 29. Meditate on this.  
The fourth ground: Meditate on the constancy of God. As the Lord was an enemy to wicked men, so he continues the same God still, a constant enemy to them still. As the Lord would not endure sin heretofore, so he is constant, he still will not endure it. Did the Lord once say, Weep and howl ye drunkards? Joel 1. 5. he is constant, so he saith still. Did the Lord say, he would burn up sabbath-breakers? Jer. 17. 27. he is constant; so he saith still. Who ever hardened his heart against the Lord, and prospered? Job 9 ●4. as if he should say, I put it to thee to meditate of it: canst thou show me a precedent? did ever any man harden his heart against God's Word, in his sin, that prospered? Did Senacherib prosper in his will-worship? Did Judas prosper in his covetousness? Did Jeconiah prosper in his stubbornness? Where is the Scribe? Where is the disputer? Where is he that counted the towers? Your fathers, where are they, saith Zachariah? Did not my words take hold of them? and are they not all now in hell, that have ever lived and died in their sin, from the beginning of the world? Thou canst not show me one drunkard, or one mocker, or one profane person, or one formal professor, from the day that man was created upon the earth, that is not now in hell, if he be dead. Meditate on this, how canst thou expect to be the one only in all the world that shall escape, if thou livest and diest in thy sins? If hell were opened, and the bottomless pit were looked into, thou shouldest see every soul that ever lived, and died in their sins, even every soul; there is not one soul missing. Meditate on this; when I die, do I think I shall not be there? nay, I shall be there too, unless aforehand I enter in to the straight gate, and walk in the narrow way of newness of life.   

The Second SERMON OF The use and benefit of Divine MEDITATION.  HAGGAI 1. 5. Now therefore thus saith the Lord of Hosts, Consider your ways. 
NOw follows the manner, how to follow Meditation home to the heart. Here are four things to be practised.  
First, weigh and ponder all these things in thy heart. It's said of Mary, she pondered, Luke 2. 19 and kept all these sayings in her heart: verse 51. The words signify two things: First, she compared these things together, Secondly, she cast them in the scales together. Dost thou know God is merciful? ponder it with his justice. Dost thou know that Jesus Christ died for sinners? ponder it with the true drift of it, how that it is not to let men go on in their sins, but to save them from their sins. Dost thou obey God in this or that Commandment? O ponder thy life with the rest, Ponder the path of thy foots, and let all thy ways be established. Prov. 4. 26. A man that eats his meat well, forty morsels well, yet one crumb going awry throttles him. Thou walkest in these and these Commandments; yea, but there be other Commandments besides these: dost thou walk in them too? thou must, if thou meanest to have thy ways to be established. The Jews had their continers, talents, minaes, sicles, which were greater weights; so they had also their gerahs, and agarahs, smaller measures, and smallest of all: so have thou greater and less weights; great ones to ponder the great Commandments, and less to weigh even the least of God's Commandments: and see thou make true Evangelical weight, or else all will not be well. Suppose a man were to pay a 100 pound of good and lawful money, and in weight, upon forfeiture of all that he hath; if he weigh it not, but the Creditor doth, and finds it light, he is undone. If thou ponderest not thy ways, God will ponder them: Prov. 5. 21. the word signifies, he weighs and ponders them in a balance, or scales; he puts the word of his Gospel in the one, and thy goings and obedience in the other. Thou art weighed, and art found too light, thy kingdom is departed from thee, saith God to Belshazzer, Dan. 5. 27. So if thou be light, thou shalt be weighed, and so found▪ thou shalt lose the Kingdom of heaven for ever.  
Secondly, strip sin, and look upon it stark naked sin covers and disguiseth itself with pleasure, profit, ease, and many a whorish garment, and so enticeth the heart. Even a toad, if she were covered over with gold, those that saw only the gold would pocket it up; if it were naked they would fling it in the kennel. Why do men love covetousness? Why? its hooded with profit▪ Why carding, dicing, hunting, hawking, tabring, piping, and more than the word alloweth? Why? they are clothed with pleasure, and delight. It's the duty of Ministers to unmask and uncase sin, and pluck off he veil that covers it from appearing unto men. The not doing of this is the cause that men do not meditate on the vileness of their sin, never are humbled, never escape God's wrath, even because they 〈◊〉 discover 〈◊〉 iniquities, Lam. 2. 14. Alas the profit of thy sins shall cease the pleasure cease, the ease cease, and all these goodly suits shall vanish away; when the soul comes to die, or to stand before the judgement seat of Christ: sin will remain, but thy silver, and thy gold; where will that be then? thy laughter, and thy mer●iment, what will become of that then? thy delight will be gone. Meditate therefore with thyself, my sin is now gainful, and easy, and pleasant▪ but what will my sin become, when I come to lie on my deathbod▪ what good will it do me, when I have most need of succour? I will never acknowledge him my friend, that will turn against me, when I have most need of him. Alas, I must die, I must come to judgement, I, I must go either to heaven or to hell: the profit that I get now by my sins, will it bestead me then▪ the pleasure, the ease that I now find in sin, will it help me there? Alas no it will then be my break neck, it will be a Devil unto me the more I have been delighted with it, the more it will gall ●e: the more I have gotten by it the more it will damn me: the sin which I most of all loved▪ will most of all torment me. Eccles. 11. 9 look thus upon sin▪  
The third means▪ Dive into thy own soul and heart. There is a tough brain over thy heart, that it feels not its sins. Now Meditation must look through▪ and come to the heart at the quick, and cause the truth to dive into the deep places of the soul. When the timber is hard, the workman cannot thrust in the nail with the weight of his hand: no, he must hammer it in. Meditation is the hammering of the heart. It's a pertinent phrase, Jer. 23, 24. Is not my word like a fire (saith the Lord) and like a hammer that breaketh the rocks in pieces? There be two similitudes, first, of a hammer: the Word of God is the hammer; meditation is the hand that taketh this hammer, and knocks the nail into the rocky heart, and makes it enter: Wilt thou not feel? I'll make thee feel (saith Meditation) wilt thou not take notice of thy wretched estate? Meditation comes with blow after blow, and makes us take notice. Secondly, of fire; the word is like fire; Meditation kindles it about the heart. A man benumbed with cold is senseless; the water frozen with cold, though the least pebble would have sunk in it before, now a great millstone is able to lie upon it, and not sink; the water is able to bear it: so is the heart, be its sins never so heavy, as the hill of Basan, yet it bears it and feels no weight: but Meditation thaws the heart, and then every sin pincheth and oppresseth. Is not my word like fire? as if he should say, think of it, and muse of it, and meditate of it, and thou shall feel it as a fire. Meditation is the often smiting of the heart with this hammer: so did Ephraim smite upon his thigh, Jer. 31. 19 like a man in a miserable agony, he thumps his own breast, and in a vexation strikes his hand on his thigh. Oh miserable wretch that I am! So did Ephraim, Oh what an unruly Ox am I? how unwilling am I to bear the yoke of the Lord? Oh, and oh the hardness of my heart! oh that I could tell how to beat thee black and blue! Many men smite their hearts, but they smite them not often enough. When Elishah bade Joash smite upon the ground, he smote thrice, and stayed; The man of God said to him in anger, Thou shouldest have smitten five or six times, for than thou hadst smitten Syria, till thou hadst consumed them, whereas now thou shalt smite Syria but thrice. 2. King. 13. 19 So men smite their hearts twice, or thrice, or so; but they will not smite their sins dead: it may be they break the head of their sins, but they recover again, and grow strong upon them, as at first. Thou must smite five or six times, yea fifty times five times, till thou hast quite broken the imposthume of thy heart. Meditate on the mercies of God, and with them smite it often, and often: Meditate on the justice of God, and with it smite it again, and again: Meditate on the wrath of God, which is as a consuming fire, and with it smite it sound. Meditate on the truth of the Lord, this threatening and that threatening; this commandment and that commandment this promise and that promise; and with all these smite it to powder.  
The fourth means, Anticipate and p●●ventthine own heart: meditate what thy heart will one day wish, if it be not humbled: and tell thy Soul as much; thou wilt one day wish, Oh that I had been humbled under the reproofs of the Lord! Oh that I had been wise to have understood my own mercy! Cursed be the day that ever I neglected the means of grace; so the Lord brings in a foolish obstinate sinner, cursing and banning his own soul, sobbing and howling at the last. O how have I hated instruction, and my heart despised reproof! and have not observed the voice of my Teachers, nor inclined mine care to them that instruct me? Prov. 5. 12, 13. I had Ministers to preach to me, but I would not come at them: or if I did, I cared not for their doctrine, I had friends that advised me well; but woe is me damned wretch! I heeded them not. Thus thou wilt cast the fool into thine own teeth, and fling a thousand curses into thine own face, because of thy madness. I might have learned but I would not; I might have been humbled, but I would not: I was almost in an evil in the midst of the assembly of the congregation, verse 14. I lived where the Saints of God were in whole assemblies, but I mocked them, I hated them, I misliked them for being too precise. I was not ashamed of my security, no not in thy sight. Thus thou wilt cry out one day, if thou wilt not yield unto meditation, which must make this as present with thee. Know thou, O my soul, the time of thy visitation is at hand, thou wilt curse thyself hereafter, if thou dost not now be moved by God's mercies, thou shalt never see mercy more: Now be awaked by God's judgements, or else thou shalt feel them for evermore; now or for ever thou shalt ●oar for them. Then thou shalt curse thy gains and thy profits that bewitched thee, thou shalt curse thy pleasures and delights that besorted thee, curse thine one heart, and thine own soul, and thine own conscience that have damned thee. Meditation may tell thee, thus it will be with thee, unless thou obeyest now. Hear ye me now, Oh ye Children and depart not from the words of my mouth, verse 7. hear the word now, and obey it, let it not depart out thy meditation. Now be humbled with grace, or then thou shalt be humbled with horror: then thou shalt wish, Oh that I had been ruled! When thou art in hell, than thou shalt meditate, Oh it was good counsel that such and such a Minister gave me; good counsel that such a friend, and such a brother gave me; but wretch that I was, I had not grace to follow it. I had more mind of my pleasures, more mind of my vanities than of grace. Oh if it were to do again, I would not do so for a thousand worlds: but alas, it is now too late. Therefore let Meditation press this upon thee beforehand.  
Now follows the third thing, how to put life to Meditation. Four duties are to be done to this purpose.  
1. Let Meditation haunt the heart, let meditation dog thee with the hellish looks of thy sins, and follow it with the dreadful vengeance of God, haunt it with promises, haunt it with threatenings, haunt it with mercies, and haunt it with judgements, and haunt it with Commandments, The heart is like the Beaver, when it perceiveth it cannot possibly escape from the Huntsman, it cuts off the Member for which it is hunted, and flings it down, and so escapes (saith Aesop:) So pursue thy heart with its sins, with the hue and cry of God's mercies; pursue it with the bubbub of God's judgements; let meditation haunt it, and let thy soul see it shall never be rid of the haunt; at last it will be content to part with its lusts. Let Meditation say, Wilt thou forsake thine own mercies? If thou livest thus and thus, If thou prayest thus and thus, dead-heartedly, thou kickest against thine own mercy, wilt thou rush upon the prick●. This mercy thou mayst have, if thou wouldst amend, that vengeance thou shalt have, if thou do not amend: Either cut off thy sins, or else God will cut off thy soul. Return, O Shulamite, return, return, it's the voice of Christ to thee: Let Meditation say, Return, O my soul, return, return, and thou mayst be saved; return, or else thou shalt be condemned. Now what was the effect of this haunting meditation▪ Or ere I was aware, my soul made me like the Chariots of Aminadab. verse 12. That is, my soul musing and meditating on these and these commandments, it so humbled my soul, that it made me yield; yea, and made me run as fast as the Chariots of Aminadab, freely and willingly to Christ.  
Deal with thy heart as junius his father dealt with him: he seeing his Son was Atheistical, he laid a Bible in every room, that his son could look in no room, but behold a Bible haunted him, upbraiding him, Wilt thou not read me, Atheist? Wilt thou not read me? And so at last he read it, and was converted from his Atheism: So let meditation haunt thy heart, hold forth the commandments, promises, threatenings of the Lord, that thy heart may see them; let meditation haunt thee in thy lukewarmness: prayest thou thus lukewarm? This prayer will break thy neck one day. Repentest thou? This luke warm repentance will cause God to spew thee out of his mouth. Hearest thou, speakest thou, thinkest thou? These lukewarm duties will confound thee ere long, if thou lookest not to it.  
Let meditations haunt thee, as they haunted Nehemiah with warnings, ten times (saith the Text) they sent to Nehemiah, they will be upon thee, Nehem. 4. 12. Beware of the danger, the enemy will be upon thee: ten times they warned him, never giving over till Nehemiah looked about him, verse 13. So do thou haunt thine own heart: they will be upon thee, this curse, this wrath, that hardness of heart, this security will be upon thee. Ten times, yea, a thousand times ten times, never give over thine own soul, until thou hast made it to submit. Indeed there be some, let God send Meditations to haunt them, and follow them, saying, Repent, leave this or that sin? why wilt thou be damned with this sin? Oh forsake it, presently they will gag the mouth of meditation, and of conscience, and strike them stark dead: as Abner, when Azahel would haunt him and follow him, and turn neither to the right hand, nor to the left, but follow him at the heels. Turn aside (saith Abner) but he would not turn aside from following him. Turn aside from me (says Abner again) or I will kill thee, but he would not turn aside, he would follow him close: Then he up with his Spear and slew him, 2. Sam. 2. 19 20, 21, 22, 23. So many deal with the Meditation of conscience, when conscience would dog them, and weary them out of their sins, they will not, when conscience would haunt them, they will not be haunted therewith; when conscience would follow them up with their desperate wilfulness, they gall, and wound, and murder conscience to be quiet. But David haunted his heart, and would have it haunted.  
The second duty: Let Meditation trace thy heart, as it should haunt thee, so also let it trace thee in the same steps. So would the Church, Let us search and try our ways, and turn again unto the Lord: Lam. 3. 40. The word (in the original, says Buxtorf) signifies, tract her steps, step by step: this step was in the ditch, that in the mire, that step awry: tract them all, that we may undergo them all again, and turn unto the Lord. Never pray but let Meditation tract thy prayer: this passage was right, that passage was amiss. Never keep a Sabbath but let Meditation tract thy keeping of it; this duty was sincere, that was rotten: Never do any thing, but let Meditation tract it. This thought, this word, this action was warrantable; that was out of the way: tract thy heart, as the Lord tracked Eliah, he tracked him in the wilderness, he tracked him under the juniper tree, he tracked him in the cave; What dost thou here Eliah? go forth: 1. Kings 19 What dost thou here Eliah, go, return. He tracked him in the Mount, Go, return, what dost thou here Eliah? this is not a place for thee. So let Meditation wait thee; what dost thou here, O sinner? what dost thou here, drunkard? in thy Cups, or in thy profaneness, what dost thou here? this is not a place for thee, unless thou mean to perish. It may be thou art now scared out of these sins, and art run into civil honesty, let Meditation still tract thee. What dost thou do here, O sinner? Civility is not a case fit for thee, unless thou wert better, thou shalt be torn in pieces. It may be thou art driven out of thy civility; and art gone further, to the profession of Religion, though it be without the power of it; let meditation still wait thee. What dost thou do here, O sinner? this sorry kind of profession is not a race fit for thee: unless thou be godlier than so, thou shalt be devoured with everlasting fire.  
Meditation is like the coursing of a Hare in the snow; the Hare fearing to be taken by the dogs, Here she stops, there she leaps, here she interleaps, there she goes backward, and forward, upward and downward, and all to deceive the dogs, that they may not find her; but they go, smelling, winding and turning, and tract her step by step, till they find her: so meditation is the coursing of the soul, the heart hath a thousand fetches, a thousand Meanders and labyrinths, a thousand cross windings, and compassings, and deceits, and all to puzzle Meditation. But Meditation must tract the heart, as God dealt with Job, he counted his steps, step by step, job 14. 16. Meditation is the souls bloodhound, it will never leave howling the wrath of God; till he hath taken the heart's sin for a prey, Meditation haunts it out of one sin, and it runs into another; Meditation haunts it out of that, and it runs into a third: Meditation is a good pursuivant, it prosecutes the sinner, and attaches him.  
Now because the heart is most cunning, and hardest to be tracked by its scent, when the heart hath taken up abundance of good duties, and attained unto sundry graces, these good duties and common graces drown the sent of the heart's wickedness. As Huntsmen observe, that the hounds cannot well hunt in the Spring, as Theophrastus, and Pollux, and others observe: the sweet odours of the flowers and herbs (says Oppian) hinder the hounds from smelling the hare: so it is with Meditation; it is hard for it to tract the heart in the green Springtime of civil honesty and formality. And therefore let Meditation make deligent search, saith he.  
The third duty: hale thy heart before God, and let Meditation bring it before his throne, and there pour out thy complaint against it before God, out with all thy villainy there, and article against thyself, and bring as many complaints against thyself before heaven, as there be drops in a bucket full of water. So do the godly: I poured out all my complaints before him (Psal. 102. in the preface) I poured out my complaints as a man poureth out water out of a vessel; generally men are willing to call for mercy, but they are not so willing to bring complaints unto God against themselves: ye shall have them whisper after the Minister, as he is begging for pardon and mercy, but they will not do so, whiles he is complaining of their sins, the hellish and devilish abominations of their heart. These are men of corrupt minds, reprobate concerning the faith, and shall never have mercy, till they be as forward to complain of their sins, as to be plaintiffs for mercy.  
When a man in Meditation meets with a hard matter, that he cannot sufficiently dive into, he breaks it to another: so do thou to God; break all thy heart to God, tell him of thy hardness of heart, of the pride of thy heart, of the desperate profaneness of thy heart: but take these rules with thee;  
First, thy complaint must be full of sorrow. Psal. 55.  
Secondly, it must be a full complaint of all thy sins, and of all thy lusts; Lam. 2. 18, 19 Pour aut thy heart like water before the face of the Lord. Water runs all out of a vessel, when you turn the mouth downward; never a spoonful will stay behind. The wicked, will not complain of their sins fully: they make hypocritical professions. If it be a sin, I am sorry for it; (says one) if it be naught, I cry God mercy; (saith another) when their own consciences tell them it is is a sin, yet they will not complain of it absolutely.  
Thirdly, thy complaint must be with aggravation: thou must aggravate thy sins by all the circumstances, that may show it to be odious, as Peter did: When he thought thereon, he wept, Mark 14. 72. the Original hath it, he cast all these things one upon another. Wretch that I was, Christ was my master, and yet I denied him; such a good master, that he called me before any of my fellow-Apostles, and yet I denied him; I was ready to sink once, he denied not me: I was to be damned once, he denied not my soul, and yet I denied him; he told me of this sin beforehand, that I might take heed of it, and yet I denied him. I said, I will not commit it, nor forfake him, and yet I denied him: yea, this very night, no longer ago, did I say and say again, I would not deny him, and yet I denied him; yea, I said, though all others denied him, yet would not I; and yet worse than all others, I denied him with a witness before a maid, before a damsel; nay, more filthy beast that I am, I said I did not know the man; nay more, I swore I did not know him; nay more than all this, I did even curse myself with an oath, that I did not know him: nay more, all this evil did I, not above five or six strides from my Lord and Saviour: nay more, even then, when if ever I should have stood for him, I should have done it then, when all the world did forsake him. O wretch that I was, I denied him! he cast up all these circumstances together, and meditating on them, he went out, land wept bitterly.  
Fourthly, thy complaint must be a selfe-condemning complaint: thou must condemn thyself, and lay thyself at Hell gates, and set the naked point of God's vengeance at thy throat. Thus and thus have I lived, damned, castaway, as I have deserved to be! So did Ezra in the behalf of the Jews, Ezra 9  
For 1. He fell on his face; he did not bow down on his knees; but like a man astonished, he fell on his knees, ready to fall on the ground in amazement.  
2. He spread out his hand unto the Lord, verse 5. as if he should say, here is my heartblood, Lord here is my breast, Lord we deserve thou shouldst stab us with thy wrath.  
3. He blushes to look Heaven in the face, verse 6. so vexed to think on the sins of his people, that he is even confounded to beg mercy.  
4. He is (as it were) dumb and speechless before God: And now our God, what shall we say after all this? for we have forsaken thy commandments, verse 10. Shall I excuse the matter? alas! it is inexcusable. What shall we say after all this? Shall we call for thy patience? We had it, and yet were little the better. Shall we call for mercy, Why? we had it, and yet our stubborn hearts would not come down; I know not what to say for ourselves: for we have sinned against thee.  
5. He declares God's truth, that he had warned them by his Prophets, (vers. 11, 12.) but no warning can better us.  
6. He shows how God had punished them, yet they would not be humbled: for all that God had brought upon them less evils than they deserved, and wrought deliverance for them, which they could not have expected; What shall we say, should we for all this break thy commandments? verse 13, 14. What can we expect but hell and confusion?  
7. He is sensible of God's Judgements and righteousness: O Lord thou art righteous: as if he should say, How canst thou spare us for this sin? How can it stand with thy righteousness? How is it that such hellhounds as we are, should live above ground, when thou art so righteous a God? It is a wonder that the earth opens not her mouth for to swallow us up quick: for, O Lord thou art righteous.  
8. He lays down his soul, and all the people's souls at God's feet; as if he should say, here we be, thou mayst damn us if thou wilt; Behold we are all here before thee in our trespasses: for we cannot stand before thee, because of this, verse 15. Behold here are we: rebels we are: here are our heads, and our throats before thee, if now thou shouldst take us from our knees unto hell, and from our prayers unto damnation, we cannot ask thee, why thou dost so: Oh it's mercy, it's mercy indeed, that we have been spared. Thus Meditation must bring our hearts before God, and there complain against them before heaven.  
Meditation should deal with the heart, as the Father did with his possessed child, who carried him to Christ; saying, Master my child is possessed   

THE DANGER Of Deferring REPENTANCE DISCOVERED In a SERMON preached at Maidstone in Kent. By that Reverend and Faithful Minister of the Word. WILLIAM FENNER, B. D. Sometimes Fellow of ` Pembroke Hall in Cambridge, and late Pastor of Rochfort in Essex.  
London, Printed by E. T. for John Stafford.   

A SERMON OF M. WILLIAM FENNERS at Maidstone.  PROVERBS 1. 28. Then shall they call upon me, but I will not answer: they shall seek me early, but they shall not find me. 
THere is a good English Proverb among us, that he that neglects the occasion, the occasion will neglect him. Solomon wisely begins his Proverbs with it: for he bringeth in the wisdom of his Father in these five particulars.  
First, making a general Proclamation in the 20. verse, Wisdom crieth without, she uttereth her voice in the streets. He compareth God unto a Crier going up and down the City from street to street, and from door to door, crying his commodity, even the richest that ever was, which is a Christ, a Christ for redemption, a Christ for sanctification, a Christ to enlighten those that walk in darkness, and in the shadow of death. Ho, every one that thirsteth, here is a Christ for you.  
Secondly, here is a merciful reprehension, in the 22 verse, O ye foolish, how long will ye love foolishness, and ye scorners take pleasure in scorning? Foolish indeed to be without Christ: foolish to be without grace, foolish to chaffer away our souls for sin, How long ye scorners, will ye take pleasure in scorning? will you still persist in your wickedness, and never have done with your sins? will you never turn back again, but damn your souls for ever? O ye foolish, how long will ye love foolishness?  
Thirdly, here is a gracious exhortation in the 23. verse: turn you at my correction, lo, I will pour out my mind unto you, and make you to understand my words. As if he should say, Do you not see how you are going a pace to confusion; and that the way you take, leadeth unto destruction? turn ye therefore, turn ye back again, for there is a Christ behind you: O turn ye; for if ye go on in your sins, you perish for ever.  
Fourthly, here is a yearning promise made unto the world, in the end of the 23. verse, Lo, I will pour out my spirit unto you, and cause you to understand my words. As if he should say, Return back again with me, and you shall have better welcome than you can possibly have if you go on in your sins: the Devil will never let you gain so much by your living in your lusts, as you shall do by repentance for them, and forsaking of them. For behold, I will prour out my spirit upon you, whereby you shall be far greater gainers than you shall be by your sins.  
Fifthly, here is a gracious threatening against the world, even all those that have loitered out the day of grace. As time and tide will stay for no man, no more doth the day of grace: Because I have called, and you refused; I have exhorted, but you have not regarded; I have denounced judgements against you for your sins, but you have hardened your hearts; now a day of woe and misery shall come upon you, a time of vengeance and desolation shall over▪ take you; there will a day come wherein there will be weeping, and crying, Mercy (Lord) mercy; but I tell you beforehand what you shall trust to: let this be your lesson, now I call, and you will not hear; now I stretch out my hands, but you will not regard: you shall seek me early, but you shall not find me: and shall cry, but you shall not be heard.  
The words are underclapt against all those that procrastinate their repentance, and returning home unto God, wherein note, first, the parties themselves that do prolong this day of grace, they: that is, they who when God calls on them, will not hear; when God invites them by his mercies, patience, and forbearance, by his Ministers and servants, by his corrections and judgement, by all fair means and foul means; yet withstand the means of grace, they are the men, they shall call, but God will not answer.  
Secondly, here is their seeking after God? they shall call upon me.  
Thirdly, here is their earnest and diligent seeking after God; they shall not only call, but seek too, and not only seek, but seek as to labour to find: nay they shall seek me early: even strive to go about it with all haste, and fly to repentance, but they shall not find me.  
Fourthly, here is the unseasonableness of the time of their seeking, then: that is a demonstrative, then; even a time which the Lord appoints at: as if he should say, you shall see then these men will be of another mind, than they shall be glad to be converted, than they shall be glad to come out of their sins, than they shall be glad to get grace, and seek reconciliation with God: but alas! they saw not this then, but God foresaw it well enough; then shall they call, but I will not answer, they shall seek me early, but they shall not find me.  
Lastly, here is the frustration of their hope, which hath two things in it. First in regard of themselves, in regard of the flaw in their seeking, it being not aright. Secondly, in regard of the Justice of God, who rewards every man according to their works, But I will not hear them. Whence observe this point of Doctrine.  
Those that will not hear when he calleth them; God will not hear them, when they call unto him. Those that will not hear the Lord when he calleth upon them by the ministry of his Word, and voice of his Spirit, the Lord will not hear them, when in their misery they call upon him.  
Thus the Lord dealt with the people in Ezekiels days; the Lord called them to repentance and obedience: but when they stood out; and neglected the opportunity of grace, and seasons of conversion, see how God deals with them: though they cry in mine ears with a loud voice, yet I will not hear them (saith the lord) When men have gone beyond the time of God's mercy, and out▪ rowed the tide of God's forbearance, and will not return, the Lord sets it down with himself, that his wrath shall return upon them, he will no longer forbear they had a time wherein the Lord did pity them, and offered grace, and mercy unto them, but they neglecting this season, and withstanding this proffer of grace; God resolves with himself they shall never have it again. There was a time wherein God did pity them, but now he will not pity them any more; twenty five years he called unto them, and sought to bring them home; but because they stood out and refused, the Lord saith, I will love Ephraim no more.  
Beloved, there is a double day, a white day, and a black day; there is a day of salvation; Isa. 49. 9 this is the day in the which the Lord said to the prisoners, Come forth: and to those that lie in their sins, repent and believe. Now if any man will come forth and humble his soul before the Lord, let him come and welcome, for it is a day of salvation. But there is another day of damnation, which is a dark day, a black and a dusky day, wherein the Lord will visit the sins of the world, and revenge the quarrel of his Covenant. Hos. 9 7. The day of visitation is come, yea the day of recompense; the people shall know it; the Prophet is a fool, and the spiritual man is mad. Beloved, we are fools, and all the spiritual men under heaven are mad, that lay not this day to heart. For the day of the Lord is a day of visitation, and all the world shall rue it, though now men sleep in security. If once mercy be rejected, and God turn away his ear from a man, than grace shall be no more, the door of life shall for ever be shut up against him: and when once this day comes, he hath lost his own place, and deprived himself of eternal happiness.  
Now there are three reasons of this point, the first is the law of retaliation, of rendering like for like, which is the justest law that can be made with man, for to give unto every man according to his works, to make him take such as he brings (as the Heathen calls it) to give a man quid for qu●. Now if God call upon thee, and thou wilt not hear; it is righteousness with God, yea equity with God (that is more) that when thou callest on him, he should not hear thee. For thus runs the tenor of God's Word, Prov. 28. 9 He that turns away his ear from hearing the Law, even his prayers shallbe abominable. He that turns away his ear from God's Law, God will turn away his ear from his prayer. He that turns, it is spoken in the present tense, that is, he that now turns away his ear, his prayer shall be abominable (in the future tense) that is, the Lord marks what master or servant, what father or mother, what husband or wife, what man or woman it is, that turns away the ear of his head or the ear of his heart, from hearing his will, and obeying of his Commandments, the Lord takes special notice of it, and sets it down in his Calendar, and records it in his Memorial; keeping a strict account thereof: as if God should say, Well, is it so: I now call, and will not this man or that woman answer? Do I now stretch out my hands; and will not they take care to obey me? Well, let them alone (saith God) there is a day coming, that I shall be a hearing of them, times of sorrow and misery will take hold of them, and then they in their affliction will cry unto me, but I will not hear; they will beg for mercy, but I will not regard: they will seek me early, but they shall not find me.  
It was one of the Articles of high Treason brought in against Cardinal Woolsey, that he had the pox, and a stinking breath, and yet durst come into the King's presence: So it shall be an Article against thee of high treason before the King of heaven, if thou come into his presence with the stinking breath of thy sins, living in thy lusts and wallowing in thy filthiness, all thy prayers are but as so many stinking breaths in the nostrils of the Lord; and every duty that thou performest unto the Lord, shall be as so many Articles of high treason against thee, to condemn thee, because thou livest in rebellion, and a Traitor against God.  
His prayer shall be abominable: he doth not say, I will turn away mine ear from hearing his prayer, which turns away his ear from hearing my law (that is the true exposition of the words) no, but, like for like is sometimes injustice: for if a man should strike a Magistrate a box on the ear, it were not justice for him to give him another: for, it is a greater sin to strike a Magistrate than any other common person; and therefore a greater punishment the Law requireth: So God doth not say, he will turn away his ear from hearing his prayer, but will serve him in a worse kind, he will count it abominable, yea abomination, (in the abstract) it shall be loathsome, yea loathsomeness itself in the worst manner. Galat. As a man soweth so shall he reap, if thou sow sparingly; thou shalt sparingly: if thou sow a dull ear to God's Word, thou shalt reapa●dull ear from God to thy prayer: for God will reward every man according to his works.  
Secondly, because of the time of God's Attributes, both mercy and justice, 
Motive 2.    

VAIN THOUGHTS ARRAIGNED At the Bar of God's JUSTICE. SET FORTH In a SERMON preached at Linton in Kent. By that Reverend and Faithful Minister of God's Word, WILLIAM FENNER, B. D. Sometimes Fellow of ` Pembroke Hall in Cambridge, and late Pastor of Rochfort in Essex.  
London, Printed by E. T. for John Stafford.   

A SERMON OF M. WILLIAM FENNERS, Preached at Linton, September 9 1629.  PHIL. 3. 18, 19 For many walk, of whom I have told you often, and now tell you weeping, that they are the enemies of the Cross of Christ, whose end is destruction, whose belly is their God, whose glory is their shame, and who mind earthly things. 
THE Apostle in the closure of this Chapter, setteth out unto us a twofold kind of life: First, the life of the Godly, and that 1. by way of Exhortation, verse 17. Brethren, be followers together of me, and mark them which walk so as you have us for an example: 2. By way of declaration, verse 20. But our conversation is in heaven, whence also we look for the Saviour, even the Lord Jesus Christ. Then secondly he sets forth unto us the life of the wicked, which walked otherwise than the Disciples and Apostles of Christ walked, in these words read unto you. The Apostle warned those wicked men again and again; but they would not take warning, neither did they think themselves so bad as he made them, and therefore they thought they should speed well enough; he preached to them in the Pulpit, and wrote unto them, though he were six hundred miles and more distant from them (and that weeping too) that they were enemies to the Cross of Christ, whose end is destruction, whose God is their belly, who mind earthly things.  
These words may be construed two ways; either as being meant, 1. Of several wicked men, as first of Heterodox walkers, such as walk contrary to the Apostles: or, 2. Of wicked persecutors of the Gospel, enemies to the Cross of Christ: 3. Of Drunkards and Hypocrites, whose God is their belly; 4. Of Ambitious and proud persons, whose glory is their shame: and 5. Of covetous and carnal-minded men, who mind earthly things: or as Chrysostom expounds the words (and so it seems is the meaning of them) to be meant of one sort of men, who mind earthly things, they are such as walk otherwise than the Apostle walked. Who are they that mind earthly things? they are enemies of the Cross of Christ: Who are they that mind earthly things? Whose hearts and affections run more after the things of this life, than after the cross of Christ; Their God is their belly. Who are they that mind earthly things, and think only how to increase their living and enlarge their estate, and make them sure unto themselves? their glory is their shame. Who are they that mind earthly things? that give their hearts (the flower of man) and their affections (the flower of their Souls) unto the world, and unto the base things of the world, still they are they that mind earthly things, which set either their loving thoughts, or their raking and caring thoughts, or their fretting and vexing thoughts, or the eager, covetous and vain thoughts on earthly things, they are they that walk otherwise than the Apostles of Christ walked; These are are those that are enemies to the Cross of Christ, whose God is their belly, whose glory is their shame, who mind earthly things, whose end is destruction.  
Hence then will we observe this point;  
That those whose minds and hearts run habitually on earth, and earthly things, their end must needs be destruction.  
Jeremiah 9 19 Hear O earth (saith God) behold I will bring evil upon this people, even the fruit of their thoughts, because they have not harkened unto me, but rejected my Law. Wherein we may see three things, 1. That the curse of God is the desert of cursed evil and vain thoughts: 2. That the plague and curse of God is the event of evil and vain thoughts; evil thoughts do not not only deserve God's plagues, but also bring them: 3. Here is notice given to all the world; Hear, O earth: as if he had said, here is a reckoning that you little dream of, I will bring a plague upon you, not only for your idolatry, for your whoredom and fornication, but even for your vain thoughts, Prov. 24. 9▪ The thoughts of the wicked are sin; The Lord doth not only condemn the actions and courses of of wicked men, but sets his curse upon their very thoughts. Sin is of an homogeneal nature, of which every part of a thing is the whole; every piece of a stone is stone, for it hath the nature of the whole: even so it is with sin, the least part of sin, the least thought of sin, the least shiver of sin, is sin, and abominable before God.  
The reasons why those whose hearts and thoughts run habitually on 
Reason. 1.  earth and earthly things, must needs end in destruction, are 1. That man's end must needs end destruction, that never reputes: Now, so long as a man's thoughts run usually and habitually on the things of the world, that man never reputes▪ repentance not only cleanseth the outside of man, but the inside also, even the heart; repentance goeth as far as the Law of God ●●eth: where the word of God begins, there repentance must noeds begin; now the word of God begins and strikes at the heart, as saith the Apostle, The Word of God is sharp & powerful, sharper than any two edged sword, piercing to the dividing asunder of the soul and Spirit, the joints and marrow, and is a discerner of the thoughts of the heart, Heb. 4. 12. Now then, if the word of God strike at the thoughts of the heart, than repentance must go and teach so far to reform and amend the things of the heart, or else he never reputes. Let a man sweep his house never so much, yet it is not clean so long as there remains one Cobweb in it: so if thy heart be swept from drunkenness, whoring, and swearing, and yet if the old Cobweb of vain thoughts remain in any corner of thy heart, not washed out, nor swept down, thou hast not as yet repent Oh Jerusalem (faith God to his Prophet) wash thy heart from wickedness, that thou mayest be saved: how long shall thy vain thoughts lodge within thee? Jer. 4. 14. Mark how the Lord enforceth his exhortation: see how he backs his counsel [that thou mayest be saved:] as if he had said, thou canst not be saved, unless thou wash thy heart from vain thoughts: how long shall thy vain thoughts lodge within thee? He doth not say, why do vain thoughts come into thee? for they will come into the best and most holy heart; but how long shall they lodge within thee? If vain thoughts do lodge in man, and take up their nest in his heart, if a man let his thoughts dwell upon vain things, and he give away unto them, and use them as his market, trade and recreations, he cannot be saved; it is an emphatical kind of speech: as if the Lord should say. O Jerusalem, thou never considerest this, and thus he doth as it were pity and compassionate them in their blindness and ignorance, and horrrible befottednesse, that think that thought is free. Beloved, when the Lord comes to reckon with the world, he will not only reckonwith them for their pounds and shillings, for their hundreds and thousands of sins; for their murders, whore domes, blasphemies, etc. but he will call them to an account for their least sins, the pence and farthing sins, even their very thoughts: agree with thine adversary quickly▪ while thou art in the way, lest he deliver thee up to the Jailer, and thou be cast into prison: thou shalt not come out until thou hast paid the utmost farthing; thou must deliver up thy farthing as well as thy pound sins, or else thou never agreest with thine adversary. When the Lord by his prophet calls upon his people, exhorting them to repentance, he willeth and exhorteth them to change their thoughts, Isa. 55. 7. Repentance is the change of the thoughts▪ according to the English Proverb (I have changed my thoughts:) 〈…〉 to thy feet when thou'goest into the house of God, Eccles. 5. 1. Thou ●ast never go into the House of God without thy feet, the thoughts and affection's of the heart, are the feet of the soul; and thou canst never go to God without them; and therefore if thy heart and affections run habitually on earthly things, thou didst never repent, and so thine end is damnation▪  
The second reason is, that man's end must needs be destruction that hath no Christ in the world: now so long as thy thoughts run habitually on earthly things, thou hast no Christ. It is not enough for a man to hang on Christ, for many a man doth so, and yet is cut off from Christ, and perisheth for ever: thou must not only hang upon Christ, but thou must also get into Christ. As in the old world, when the deluge came, and the waters increased so greatly, that the mountains and high hills were covered with them, and the people could not save themselves by getting unto the tops of the mountains, no question but many seeing the Ark swim above the water, did climb up and hang upon the sides of the Ark, thinking to save themselves, yet none of them were saved, but those that were gotten into the Ark: so, many a man will catch hold of Christ, but his hold will be gone, and he perish for ever, unless he get into Christ. Now a man can never get into Christ, unless his heart be purged from vain thoughts, For Christ when he entereth into a man, cleanseth his heart from vain thoughts, 2 Cor. 10. 5 If Christ once come into the heart, he will set up his throne there: he will hold his Sceptre of Righteousness in it: when Christ cometh, see what a work he will make in the heart, he will not suffer a proud thought to remain there to upbraid him; but he will cast down every imagination, and all high things that exalt themselves, and he will bring every thought into subjection unto himself. Therefore if thy thoughts run after the lusts of thy own heart, thou hadst no Christ in thee: for Christ (beloved) will never dwell in a foul house: I know there is no wheat without some darnel, no gold without some dross, no wine without some lees; so there is no man but hath some sin; no man so clean, but hath some defilements of sin upon him; yet if a man have not this cleansing grace of Christ in him, cleansing the heart from vain things, there is no Christ in him: for Christ will never dwell in a foul heart. Now beloved, the very vain thoughts of a man defile him: as Christ faith, Mat. 7. 21. 22. 23. Out of the heart proceedeth evil thoughts, and they are they that defile a man. Allthese, not only murder and adulteries, and uncleaness, and all other abominable sins, which men's consciences startle at, but evil thoughts defile a man: Assure thyself, that so long as the league of these evil thoughts is not broken, thou hast no Christ as yet, within thee. Hence is that exhortation of the Apostle, Col. 3. 12. If you be risen with Christ, then seek those things that are above.  
Brethren, you must remember that there be two kinds of exhortations, in the Scripture: the one, if a man do them, blessed and happy is he: the other, if he do them not, yet he may find mercy; it will be a grief and a sorrow to him, but it follows not that he shall miscarry. But there are exhortations that tie to obedience, that must be obeyed, or else there is no salvation; as this exhortation of the Apostle, it is not left to our choice to do, or not to do, but if a man be risen of Christ he must do it: he must seek the things that are above: that man, then, that hath his thoughts run habitually on the world, that man hath no Christ in him, and therefore his end must needs be destruction.  
Thirdly, that man's end must needs be destruction that loves not God; now so long as thy thoughts run habitually on the things of the world, thou hast no true love of God in thee. For thus runs the Commandment of love, Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy might, Matth. 22. 37. It is as if Christ should have said, thou shalt love God, with all thy heart, and with all thy heart, and with all thy heart: for the soul, mind; and heart, are all one; that no man might dare to keep any part of their heart from God. Every one will say, I love God with all my heart, I go to Church and serve God with all my heart; I hear the Word and pray with all my heart, I receive the Saraments with all my heart: Dost thou so? and yet let thy thoughts run upon the world? dost thou pray, and yet let vain thoughts lodge with in thee? dost thou hear the Word, receive the Sacraments, and yet letrest vain thoughts distract thee? Dost thou walk in thy calling, and yet lettest vain thoughts steal away thy heart, and yet sayest thou, I love God with all my heart, when thou takest away thy heart from God? How dost thou think thy thoughts? with thy heels, or with thy heart? Surely thou sayest, with thy heart: Why then if thou lovest God with all thy heart, thou must give thy thoughts unto God; God that calls for thy heart, calls for all thy heart: now the heart is nothing but all a man's heart; all the affections and desires, all turnings and windings, all thoughts that are in the heart do but make up the heart: and therefore when God calls for thy heart, he calls for all the powers and faculties of the soul. And therefore, the Prophet David would bless God with his soul and all that was within him. Psal. 103. So thou must give thy thoughts, and all that is within thee to God, or else thou givest God nothing; therefore that man's end must needs be destruction that loves not God.  
Fourthly, that man's end must needs be destruction, that never gives over his sin: and so long as thy thoughts run after the world; thou canst never forsake sin: thou mayst resolve and think on the contrary, yet so long as thy thoughts run habitually on the things of the world, thou dost not forsake sin. Wicked and carnal men may have the eyes of their consciences opened, and their hearts awakened, whereby they may see their sins, and the hellish evil and danger of them: whereupon they may resolve and purpose to forsake them, and then they will make a covenant with God that they will not do thus and thus; I have been touchy and choleric, but I will be so no more; I have been a profane swearer and blasphemer of the name of God, but I will be so no more; I have been a drunkard, and an unclean person, but Lord thou shalt see a reformation in me. Nay it may be he will tell his minister of it, and his father and his mother, his wife, his children, and all his friends too of it: but when he comes to his cold blood again, and these cold graces which flattered so, come to be cold in him, so that his heart comes to itself again, then vain thoughts rest in his heart, and he returns to his old sins again, as the dog to his vomit, and the sow being washed, to the wallowing in the mire.  
The Apostle excellently describes a man that can never depart from his sins: They have eyes full of adultery, which cannot cease from sin: 2. Pet. 2. 14. where the Apostle speaks not only of that adultery which is a breach of the seventh Commandment: but of such an adultery which is a perfect breach of every commandment, when the heart runneth a whoring after every sin and vanity: when the eye of the soul is full of adultery, the heart cannot cease from sin; when the eye cannot see an object of gain or profit, but the mind is presently engaged and runs after it, when it cannot see an object of delight and pleasure, but it is straightway caught by it: when he cannot see any wrong or injury done unto him, but presently he is inflamed with revenge, and his heart runs after it: I say, that if thy eye be thus full of adultery that thou canst not see the occasions, and hints of sin, but presently thou art ensnared; and thy soul is taken by it; thou art the man that canst not cease to sin: therefore until thou turn the eye of thy soul, which is the thoughts and affections of thy heart, another way, thou wilt never cease to sin. For wheresoever thou lookest, thou wilt be ensnared, so long as thy thoughts are evil and vicious; either upon pride, or covetousness, or ambition, or envy, or delights; thy soul will look asquint on God: and until these vain thoughts of thine be crucified, thou wilt only look upon the satisfying of these vain lusts of thine.  
Prov. 3. 6. In all thy way ways acknowledge God, and he shall direct thy paths. In all thy ways think on God, or else thou mayest go to many duties in Religion, but never be direct in thy going; thou mayest pray a thousand times, but never be established in thy prayer: thou mayest go from Lecture to Lecture, and yet never be established in thy service: thou mayest go about many things, and never be established in any thing, unless God be in all thy thoughts: a man may go on in a course of Religion, but it is a hap hazard he is inconstant, and unsteady in his his course, unless in his heart he think upon God, and therefore his end must needs be destruction.  
This than may serve, first, for humiliation to the godly: secondly, for matter of condemnation to the wicked.  
First for humiliation; Are vain thoughts thus damnable, that when they bear sway in the heart, they make that man's end to be destruction? How then ought this to fill the faces of them that have the Spirit of Christ, with shame and confusion, and to make them in a holy manner to be confounded in themselves, and to think of the emptiness, naughtiness, and vanities of their hearts? Beloved, thou canst not go to prayers, but abundance of vain thoughts will be about thee, like wasps to assault thee; thou canst not go to the Word, but these vain thoughts will be a humming in thy ears; thou canst not go about the works of thy calling; but vain thoughts will haunt thee, and creep into thy meditations, and take away the main burden of the work all the day long. Beloved, this should make a godly man ashamed, and confounded in himself, in the consideration hereof. The Prophet David was so confounded and ashamed hereat, that had not God poured in mercy and comfort into his soul, he had been distracted, and should have despaired, considering the company of vain thoughts that lodged within him, Psal. 94. 19 where he shows what abundance of distracting thoughts he had; that if God had not sustained him with comfort after comfort, he had been overwhelmed in despair by them.  
Augustine saith, a man's thoughts are not in his own power: the heart of man is like tinder; and if the Devil cast a spark into it, thou canst not hinder it from taking fire; but thou mayest hinder it from burning further. A ship may have leaks in her, and thou canst not hinder the coming in of water into her; but by thy pumping and industry thou mayest save her from drowning in the water; even so evil thoughts, though they be rooted out, yet they will come in again; a man's heart is like to to the figtree that grew out of the stone wall, which Epiphanius speaketh of; the branches were lopped off, and it grew again; the boughs were lopped off, and it grew again; they cut down the body of it, yet it grew again; they plucked up the roots of it, yet it grew again: till at last the stone wall and all was fain to be pulled down: Even so it is with vain thoughts in the heart; a man may lop them off by godly sorrow; he may cut them down, and root them up by mortification, and yet they will be sprouting up, and rising up again; till the whole body of sin be pulled down, and destroyed in a man. Gregory speaks of them, and saith man may pluck them up, but yet not so, but that they will rise again.  
The consideration hereof should humble us, and make us low in our own eyes. Oh then think with thyself and say; Oh that my thoughts should be so base, eartl●y and vain! what, have I not a God, a Christ, a heaven to think upon? have I not excellent Commandments of God, and thousands of sweet and precious promises in Scripture to think upon? and must I be thinking on every babble? of every straw, not worth the thinking on? Take the Apostles exhortation, Whatsoever things be true; whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are of good report: if there be any virtue, if there be any praise, think on these things, Phil. 4. 8. what, are there so many virtuous things, so many holy and pure things; so many admirable and glorious things, so many heavenly graces, and divine promises; so many blessed passages of holy Writ to take up my mind? and shall I spend my thoughts and time upon such vain and cursed things as will yield me no profit? this should astonish the hearts of God's people, and greatly humble their souls.  
The second use may serve for matter of condemnation unto the wicked: let this doctrine strike terror into the hearts of those men, that suffer their hearts to be taken up with vain thoughts: as Peter said unto Simon Magus, so let me say unto them, Repent of this thy wickedness, and pray unto God (verse 8) that if it be possible, the thoughts of thy heart may be forgiven thee. The Apostle doth not only wish him to repent of his simony and bribery, but also of the least vain thoughts of his heart: pray pray unto God, if perhaps the very thoughts of thy heart may be forgiven thee: for, beloved, the very least vain thoughts that thou thinkest, without repentance are impardonable▪ there is an impossibility of remission of vain and idle thoughts without true repentance.  
Oh what fearful news is this to the world of men that lay not this to heart! Beloved, may we not run into the ears and hearts of all earthly men with this point, whose minds and thoughts are earthly? Is it so that he whose thoughts run habitually on the world, his end is destruction? Then they that make no conscience what their thoughts are, what their imaginations are, what they think of as they go up and down, how can such escape the vengeance of hell? Tell me then what thy thoughts are; are they not of thy hawks and hounds, of thy cattle and grounds, of thy gardens and orchards, rather than of Christ? When thou walkest in the streets, whereon run thy thoughts, but on thy pleasures, and profits, and earthly delights? yea of every vanity, and every delight canst thou think, rather than of God and his Commandments. Thou comest to Church, thou prayest, and hearest the Word of God; but do not vain thoughts come along with thee? thou goest home again, but do not vain thoughts haunt and dog thee?  
It is the brand of a wicked man, not to have God in all his thoughts, Psal. 4. 10. when goods and cattle, plough and cart, pleasures and outward contentments are in his mind and thoughts; when ruffs and cuffs, houses and dishes, tables and fair hangings, or any thing but God can take up their thoughts; they can have thoughts of every thing, but of God they can think none; this is the brand of a wicked man, that he hath no blood of a Christian in him.  
It is a true description of a Pagan and Infidel, that hath no knowledge of Christ, to be vain in his imaginations: Rom. 1. 21. When they knew God, they glorified him not as God; but became vain in their imaginations: vain in their disputes, vain in their reasonings, vain in their thoughts, in their carriages and disputations; so than though thou knowest God, and hast things enough in thy mind, that convince thee that this God is to be worshipped; and understandest the worship of God and the commandments of Christ: yet if thou glorifiest him not as God, giving thy heart and affections to him, but art vain in thy imaginations, thou dishonourest God. Hear what God saith unto such, All the day long have I stretched out my hand unto a rebellious and gainsaying people, which walk in a way that is not good, but after their own thoughts, a people that provoke me continually to my face, Isa. 65. 2, 3. As if God had said, I sent Prophet after Prophet, Minister after Minister, to instruct them in the knowledge of my ways, I laboured to convert them, and to bring them home unto myself, and to work better thoughts in them; but still they are a people that walk after their own thoughts, that provoke me continually unto my face. There is never a thought of thine, but it is in the very face of God, both thought and imagined.  
But some man may say, I think of God, and of Christ, of faith, and repentance, and of calling on God, of mending of this and that course; I think of death, and of my last account, and every foot I have holy thoughts in my mind.  
But beloved give me leave, I pray you, to speak something unto you, which, it may be, may stick upon you while you live: I will propound these four things, and distinctions unto you, which I will use:  
First, What? dost thou think of God and of heaven? then tell me whether thy thoughts be injected thoughts into thy heart, or thoughts raised by the heart; for there is a great deal of difference betwren thoughts injected and thoughts raised: God casts good thoughts into a godly man's heart, which being fit soil, it fructifies, and brings forth fruit. Again, God casts good thoughts into a wicked man's heart, but because his heart is not sanctified, and therefore no fit soil to harbour in, they die and vanish: God casts in, and they cast out, God casts in again, and they cast out again; therefore if thou hast good thoughts, examine and try whether they be thoughts raised from the heart or no; see whether thy heart be a renewed heart, a sanctified, an holy heart, fit to bring forth good thoughts every day. Beloved, a wicked man may have a thousand good thoughts, and yet go to hell in the midst of them all. God cast a good thought into the heart of the King of Assyria to go against Judah and Jerusalem to punish his people for their sins, and to avenge himself on them for the breach of this Covenant: but what saith the text? Howbeit he thought not so Isa. 10. No, his only aim was how to get honour, how to enrich, to enlarge his territories, and to bring down the Nations under him, and to make his name and fame to be spread, and declared through all the world. So God casts many good thoughts, into many a wicked man's heart to repent, and to leave his drunkenness, his pride, his swearing and whoring, to be holy and religious: howbeit he thinks not so, but he thinks how to eat and drink, how to be proud and haughty; how to be rich and great in the world; how to be vain and licentious, yea his thoughts are vile and vain all the day long.  
Oh that men were wise, truly to understand this! the want whereof is the cause why many thousands go to hell and are damned for ever. I will make it plain to you: a wicked man reasons thus with himself; I confess, and it is true, I sin every day against God, and sometimes drink a pot with my friend, though sometimes I let fall anoath, and am overtaken with my infirmities, yet I thank God, he hath sanctified my heart; For I think of God and of Christ, and I oft call upon his name, and let my thoughts run on good things; God and heaven are many times in my mind, and I am sorry when I do amiss, and the Lord hath blest me with a large portion of outward things. Besides, I see these and these signs of grace in me, and therefore I think my case to be haphy. And thus securely they live, and so they go on, and so they die, and so go to hell and perish for ever and ever. Here is the misery of it many think of God, and of Christ, of death, and of their last account, of heaven, of hell, of faith and repentance, of leaving sin, of crucifying their lusts, and practising of holiness. Now men think that their thinking of these things, is a part of their discharge, when indeed they are Additions to, and pieces of their talents, which increase their judgements. God casts in a though of repentance, holiness, of the remembrance of death, and last account▪ Dost thou find thy heart never the better, and holier by them? Then know, it is only Gods haunting of thy heart, and Gods calling upon thee, and Gods inviting thee unto repentance, to leave thy sins, to come out of thy deadness and formality, to prepare for thy death and judgement; and therefore I say, if thy heart now think not so, if thy heart do not repent, believe, and grow more zealous, and thou art not drawn the nearer to God; I say then, that the more of these good thoughts that thou hast had, the greater thy doom will be: if thou hast had ten thousands of them, if they have been only Gods haunting of thy heart, think thou then now of grace, of God, of thy poor soul, which is not bettered by them, nor made holy, then know they are pieces of thy talon, and it doth make thy torments in hell the greater.  
Secondly, thou hast good thoughts, but the question is, whether they be 
●  fleeting or abiding thoughts: Many think of God, of grace, of heaven, of the word of God, and when they hear a Sermon, they will think of God; but these thoughts, though they come into their minds, yet they go away presently, they are in and out at an instant, in a trice, they pass away and are gone. Beloved, there are two kinds of vain thoughts, 1. vain, because the substance and matter of them is vain, and so all worldly thoughts are vain: 2. or else for their want of durance and lasting, and so are all thoughts of heaven, of God and grace, and of Christ, if they vanish away, they are all vain thoughts, though they seem otherwise. Hear what God saith Gen. 6. 5, God saw that the wickedness of man was great upon the earth, and all the imaginations of the thoughts of his heart were only evil continually: [all the imaginations] great is the emphasis of this word [all] all the thoughts: yea all universally, are only evil continually.  
But you will say unto me, Doth not a wicked man think that there is a God? why, that is a good thought; doth not he think that this God is to be observed and worshipped? why, this is a good thought; doth he not think that sin is to be forsaken▪ that is a good thought; doth he not think of heaven, and of Christ? how then are their thoughts only evil and that continually?  
I answer, Because all the thoughts of a wicked man's heart are vain, that is vanishing thoughts; not vain for the matter, which sometimes may be good and Holy; but vain because they soon vanish away; thoughts that come and carry ●ot, that leave no impression in their hearts behind them, these are all vain thoughts, according to that of the Apostle, The Lord knoweth the thoughts of the wise that they are vain: 1 Cor. 3. 20. Beloved in a godly man's heart, when a good thought comes, it abides and dwells a good while in him, and when it goes away it leaves a good impression behind it, it leaves a sweet smell and favour in the heart after it is gone, it's made more holy and sanctified by it. When a good thought comes into a godly man's heart, it leaves the print of it behind▪ when a wicked man hath a good thought, he ●osseth it up and down, and suffers it not to stay, but presently puts it away: let a thought of the world come in, and he can give it entertainment for seven days, yea for seven years, yea all his life he sets his heart as a wide gate open to receive them and to entertain them: but if a thought of God, or of repentance, of holiness and salvation come into his mind, he is tired out with it, and it soon vanisheth away; therefore so long as thy thoughts are thus vain, though for the matter good, if thou hast never so many of them, yet if they abide not, but thou thinkest and unthinkest them again; if they come and give thy Soul a jog, and so away; the more I say thou hast of them, though thou hast many millions, the greater will be thy doom at the last day.  
Thirdly, Thou thinkest of God, but the question is, whether thy good thoughts be studied, or accidental thoughts. A wicked man that runs gadding in his thoughts here and there, over the whole world, upon this and that, and I know not what, in the midst of a lottery of thoughts, he cannot choose but stumble upon some good: he thinks on God, he thinks on Christ, he thinks on Heaven; but it is by the bygone, these thoughts of his are not natural; but if he think of the world, of his pleasures, of his outward delights and contentments, these thoughts arise naturally out of his heart, they are his own. Now it may be a thought of God comes by the way; But a godly man not only thinks of God, but he stades how to think of God; it is his continual endeavour to bring his mind to be fixed upon God; it is his whole care to have good thoughts to dwell habitually in him. There is an excellent phrase used to set it forth, Malac. 3. 16. They that feared the Lord spoke one unto another, and the Lord harkened and heard it, and a book of remembrance was written before him of all them that feared the Lord, and thought upon his Name. Where I pray you to mark, that thinking upon God's Name, and the fear of God are joined together: for thinking on God, comes from the fear of God; a godly man thinks upon God and fears him; he thinks that God is always with him in every place, and he trembles before him: he thinks God beholds all his thoughts and affections, and trembles at him: he thinks as he walks up and down in his way, as he he is employed in his calling, as he is performing of any duty of Religion, that God's eye is upon him and beholds him: and therefore he fears to offend and displease him. A wicked man will swear and blaspheme the Name of God, and by and by it may be he will cry God mercy, and so he thinks of God. The man breaks out it may be into wrath and malice, fury and passion; and than it may be a thought will come into his mind to cry God mercy for it, and thus he thinks of God. The man is careless, earthly, dead, and lukewarm in the performance of good duties, and because his Conscience tells him it is not good, he will aslo God forgiveness: he will be proud, vain and rotten in his speeches, and then it may be a thought will come into his mind to ask God forgiveness, and so he thinks of God; he will think of the world, of his pleasures, profits, of his lusts and sins, and then it may be a good thought will come into his mind, and then it may be he will think a little of God too. Beloved, this is carnal and devilish thinking of God, thy thoughts then of God must be joined with the fear of God.  
Fourthly and lastly, thou thinkest of God, but the question is, whether thy thoughts of him be profitable or unprofitable thoughts: a godly man thinks of repentance, and reputes upon it; he thinks of calling on God more faithfully and fervently than he did before, and he accomplishes his thoughts: for he goes a bout it, and his heart is the better for it. Thus it was with David when he said, I thought on my way ways, and turned my feet unto thy testimonies, Psalms 119. 59 I thought on my ways (there was his good thoughts) and turned my feet unto thy testimonies (there was the profit of his good thoughts:) but on the contrary thou thinkest of God, but God hath never the more service of thee; thou thinkest of leaving of thy good fellowship, and merry companions, but for all thy thought, thou retainest them still: thou thinkest to give over all thy deadness and lukewarmness, and so get more zeal & fervency: yet day after day, and year after year, thy heart is as dead, vain and secure as before, as ever before. Examine thyself and see, thou hast good thoughts (thou sayest) but where is the profit of them? thou thinkest of leaving thy wrath, and of bridling thy filthy passions, but art thou enabled by thy thoughts, to put up an injury the better? it may be thou thinkest of death; but is thy life the more holy and sanctified by it? Thou thinkest of Christ and his blood; but is thy heart purged by it? Oh the wretched misery of the most men in the world, because of the unprofitableness of their thoughts! they have many good thoughts, but they want the profitable use of them, they get no good by by them.  
There is an excellent description of the thoughts of wicked men (though it be Apocrypha,) The heart of the foolish is like a Cartwheel, and his thoughts like the rolling Axletree. As the Cartwheel goes round all the day, and yet remains on the Axletree; so is it with wicked men, their thoughts wheel, and wheel them up and down a thousand thousand times, their thoughts run upon this thing, and then upon another thing, and so they roll up and down continually, yet their heat is at the same pass it was still; an earthly heart it was, and so it is still, a profane heart it was, and so it is still; a carnal proud heart it was, and so it remains still; But let these know, that the time hastens wherein God will judge them, even for their very thoughts.  
Where are they then that say thought is free? It is true indeed, it is free from men's knowledge, and from men's Courts, but not from Gods, they are not free from God's all-seeing eye and knowledge, Thou hast tried and known me (saith the Prophet) thou understandest my thoughts afar off, Psal. 139. Beloved, as you are in the Alehouse, or gaming house, as you walk abroad in the fields, as you are employed in your callings, or about any holy duty, God seeth all thy thoughts, what is going in, and what is coming out there is never a thought in thy heart, but God sees it; how then can thoughts be free? God will weigh the thoughts of men, Prov. 16. 2.  
Beloved, what a fearful day will that be, when God shall take his Scales and weigh (not men's bodies and estates, for then in may be that rich men, and fat, and gross men will outweigh them that are better:) but he will take men's thoughts and weigh them, he will weigh their souls: he will take men's good thoughts, and put them in one scale, and their bad, earthly, carnal and unprofitable thoughts, into another scale, and to try which weighs heaviest: Now if thy earthly and sinful thoughts weigh heaviest, then down thou goest into eternal damnation.  
Secondly, as thoughts are not free from God's knowledge, so are they not free from God's Word; for God's Word can meet with them; for it is lively and mighty in operation, and is a discerner of the thoughts and intents of the heart, Heb. 4. 12. Doth the word of God discern the thoughts of men's hearts? Then much more doth the God of this word, and therefore how can thoughts be fee?  
Thirdly and lastly, they are not free from the condemnation of hell and and damnation. I am he (saith God) that search the heart and reins, and I will give to every one of you according to his works; or as some translations have it, according to your thoughts, Revel. 3. 23. Now if God will so severely punish thoughts, take heed then, how thou retainest any evil thoughts.  
I should here give you some means in the use, that so you might rid yourselves from vain thoughts.  
First, love the word of God, if ever thou wilt come out of them; prise 
Means 1.  the truth of God, and labour to get thy mind and thoughts to be set on better things; and then the thoughts of the world, and all vain things will vanish away. This course the Prophet David took, Psal. 119, 113, I hate vain thoughts, but thy Law do I love, How came it to pass that he hated vain thoughts? namely, by loving Gods Law: if he had not loved God's Law, and those excellent things therein, and set his heart on them; he could never have hated vain thoughts. The way then to break off thy league with vain thoughts, is to be in league with good thoughts. Dost thou complain of vain thoughts in prayer, in hearing the word, in receiving of the Sacraments, and art thou stuffed and filled with them, that thou canst not think upon God and holy things? thou dost hereby bewray thine own rottenness and corruptions. And therefore know, that if thou lovest the Lord and his Word, and didst set thy thoughts upon him, thou wouldst never have them so much employed about such base things.  
Secondly, if ever thou wouldst rid thy heart of vain thoughts, especially when thou art in holy action, thou must go unto God by prayer; there is no greater bridle to restrain a man from vain thoughts, than this consideration, that he is to go to God. I speak not this to the men of this world: Carnal men, who can rush into God's presence hand over head, without any fear or reverence, they can set upon any duty without any preparation: but I speak it to the godly man, whose heart dreads and stands in awe of God: Wilt thou let thy mind rove and run all the day on worldly things? how then wilt thou call upon God? Dost thou not know that this is the cause of thy dulness, thy deadness, and wander of thy heart, when thou art about any good duty? namely, because thou sufferest thy heart to be lashing out, and roving abroad on the world all day, no marvel if it keep his haunt at night, and therefore thy heart being vain, God will never hear thy prayer, Job 35. 13. God will never hear vanity. Comest thou to God with a vain prayer? God will never hear it. Comest thou with a vain ear to the hearing of the Word? God will never hear it; or with a vain heart to the Sacrament? God will not regard it. Lay this seriously to thy heart, if ever thou wouldesst have thy heart to the duty thou art about, busy thy mind upon good things; for if thy heart be accustomed to vain and worldly things all the day, it is no marvel if it return to its haunt again at night.  
Thirdly, consider that you have not so learned Christ. It is the Apostles argument, Ephes. 3. consider then what you have learned of Christ; hath Christ taught you so? hath Christ taught you such a love, and given you such a liberty, that you should love the world more than him, and employ and bestow all your thoughts wholly in seeking after vain things? Hath Christ taught you such a faith as this? Hath Christ taught you such a repentance as this, to have your thoughts more upon the world than upon Christ? to repent of sin, and yet never forsake sin? Have ye so learned Christ? Hath he not taught you such a faith as purifieth the heart? such a sanctification as cleanseth the soul and the mind? such an obedience as bringeth every thought into subjection unto himself? Therefore, if now thou shouldest still retain thy vain, dead, earthly and carnal thoughts, it is not to learn Christ: Christ teacheth thee no such doctrine, nor giveth thee any such licentious liberty; but thou learnest of the Devil, and of thine own heart: for all evil and vain thoughts arise from these three heads;  
First from the variety and abundance of the thoughts of the world, which our Saviour calls the cares of the world.  
Secondly, from the fountain of corruption in man's heart, the heart of man being always like a sink, naturally running with filthiness, or like a living quickset, always bearing: so it is with the heart of man, always imagining vain thoughts.  
Thirdly, from the damned malice of the Devil, and his fearful suggestions and temptations, both within and without: the Devil is fitly called a tempter and tryer; for by his suggestions and temptations he feels and tries men's hearts; and thereby knowing to what they are most inclined, and which way they are soon overcome, accordingly he fits his temptations to entrap them. Now these thoughts are infinitely variable, according to the constitutions, place, quality, passions, affections and conditions of men: as of the poor man in his beggary, of the rich man in his abundance, of the Minister in his calling, of the Magistrate in his, and so of all other men. Now the whole world is not able to fill the heart; how then shall we number the thoughts of it? But for the better understanding, we will rank them into these four heads, to show how thoughts become vain;  
1. Materially, men's thoughts are vain, when the matter of them is vain.  
2. Formally, when though for the matter they are never so good, yet the manner of thinking them is evil.  
3. Essentially, when the man that thinks them is vain.  
4. When it is a thought that might become the best Saint upon the earth, or a glorified Angel in heaven; yet the drift of the soul being carnal and vain, the soul thereby becomes vain also.  
First, then material vain thoughts, are all thoughts of the world, of the works of thy calling, of thy recreations, eating, drinking, sleeping, thoughts of thy wife and children, and the like; they are vain thoughts, not sinful necessarily, yet they may come to be sinful five manner of ways;  
First, when we think of them primarily, that is, in the first place, when 
Manner 1.  we think of them before we think of God. Tell me then, what are thy first thoughts in the morning? Hereby a man may know his thoughts whether they be good or evil. Consider, I say, what is that first presents itself unto thy thoughts: certainly, that which the heart is most haunted withal, and most taken up with, is most natural unto it: If the heart be carnal and earthly, it will have carnal and earthly thoughts; if it be a godly and gracious heart, it will labour to make God the first in his thoughts. I know the godly man fails in many things, and many unruly thoughts in him may rebel; but it is the very grief of his soul, and he will never rest nor be at quiet, till he hath got Balm from Gilead, strength from Christ for the subduing and crucifying of them, even of those vain and sinful thoughts that stick closest unto their hearts, and are most prone unto them naturally: so that it is the practice of a godly man first in the morning to lift up his heart with his hand unto God; and when he is up, his thoughts are wholly upon God. See this in David, who considering that the Lord was present every where, made this use of it, When I awake, I am present with thee, Psal. 139. 18. His heart was lifted up to God, he did endeavour to shake hands with God (as it were) in his holy meditations, worshipping and adoring God with his first thoughts; he would be sure to give God the flower and Maidenhead of his first service and thoughts: as soon as ever he was awake, his heart was in heaven. This shows, that the thoughts of men that live in their sins, are damnable thoughts; Thou that art a drunkard, a swearer, a profane person, a carnal worlding, that never hast repent, I tell thee, that the very thinking of thy meat and drink is damnable, the very thoughts of thy recreations and of thy sleep, are damnable thoughts: to think of the works of thy calling, yea of setting thy foot upon the ground, or of any thing that God hath commanded thee to do, are all damnable thoughts. Why? Because thou givest not God thy first thoughts. Wilt thou think of thy belly, and back, before thou thinkest of God, and how to be converted unto him? Wilt thou think of thy Markets and Fairs, before thou thinkest of thy reconciliation with God? The first thing that every soul is bound to do, is to get in with God: First seek the kingdom of God (saith our Saviour) and the righteousness thereof, Matth. 6. 35. Where our Saviour doth not forbid our taking of thought for the things of this life, but that they should not be sought after in the first place, so that our first thoughts and endeavours should be after the Kingdom of heaven. Therefore all thoughts whatsoever, which are conceived before a man be converted, and so thinks of God, are all damnable thoughts.  
Secondly, all worldly thoughts are sinful, when we think of them too usually 
Manner 2.  (as chrysostom speaks) because we think of the universality of them. Beloved it is lawful to think of the world, and to think of our trade and employments, to think of our corn, of our cattle, fields, barns, wives, children: For if God have commanded or commended these things unto us, then surely he gives us leave to think on them, that so we may accomplish our business the better; but let us take heed they be not too usual with us: for we have souls as well as bodies, and there is a heavenly as well as an earthly business to think upon: thou art not to live here always, therefore take heed that thy thoughts be not too usual and common upon the things of the world, let not earth and earthly thinhs have too much of thy thoughts. As the Prophet David seeing the thoughts of wicked men wholly to run after the things of the world, he tells them, all their thoughts perish; and so I tell you; if that your thoughts on the world run together with heap and crowd, and then you bundle them in bundles (as it were) they all prove damnable, and shall perish.  
Thirdly, worldly thoughts are sinful and damnable, if thou thinkest 
Manner 3.  of them too savourily: a carnall-minded man thinks savourily of the things of the world, the thoughts of earthly things are savoury unto him: a wicked man will think of God and of the world; but which is the savouryest thought to him? He will think of Christ, of Heaven, and of the Word of God, and of such a Sermon he heard, but alas, he finds no savour, taste, nor relish in them; he finds no sweetness, joy, or delight in them; but when he thinks of the world; of his gold and silver, of his lands and livings, Oh these are merry thoughts unto him, these are sweet unto him, and pleasant to him, and his heart is now at home in his own nest; He can think of these, seven days, nay seven months, nay seven years together, and yet never be weary, but his thoughts as full and as fresh as at the first: But bring him to a Sermon, or to a Prayer, and he is jaded presently, his heart is empty, and his thoughts are at an end. For (saith the Apostle) they that are after the flesh, savour the things of the flesh. Rom. 8. 5. It is a true note of an earthly, carnal, fleshly heart, to be thinking on earthly and vain things savourily. Thou mayst think on the world, but it must be only with a cast of thy thoughts, as one that looks upon a thing with a squint eye; but when thou art to think on God, or on the things of God, than thou must gather all thy thoughts and affections, thou must lay all the powers of thy soul together, and thou must employ them only to this work.  
Fourthly, worldly thoughts become sinful, when we think of them 
Manner 4.  without counsel; then (faith Solomon) they come to nought; when a man considers not aforehand what thoughts are necessary and needful, and so restreines and keeps off all impertinent thoughts, than his thoughts will prove distrustful, carking thoughts, caring for the morrow, contrary to the rule of Christ, Matth. 6. 33. Take no care for to morrow, let to morrow care for itself. He doth not forbid here Christian provident thoughts; for, godly, honest, and sober thoughts are fitting and necessary; but he seems hereby to cut off all distrusting carking thoughts.  
Fiftly, worldly thoughts come to be sinful, when they are thought 
Manner 5.  needlessly: And here I will show how far a man may think of the world; namely, so far as his necessary business requires. Suppose a man's business be upon merchandise, it is lawful to think of it, and of his shop and wares; but if thou wouldst know how far; why, so far as it is for thy business; But if thou hast so many of them, that thy heart is taken up with them, and thy mind still on them, than they are sinful thoughts. There is many a man that in following of his business bestows more thoughts upon it than his business requires, he hath ten thousands of superfluous thoughts; but let such remember the exhortation of the Wise man, establish thy thoughts by counsel, counsel will tell a man when he hath thought enough, and what thoughts are fit for his employment. Not that any man can carry himself always in that golden mediocrity or mean; but a Christians care must be daily more and more to pair off all superfluous thoughts of earthly things.  
Now we come to the second thing: 2. Thoughts are vain formally; when though the matter of them be never so good, yet the manner of thinking them is evil. It is possible that a wicked man go to hell, though he performs the same things, for the matter of them, that a godly man doth; a godly man comes to Church, so doth a wicked man: a godly man prays in his family, so doth a wicked man; a godly man reads the Scriptures, so doth a wicked man; a godly man repeats Sermons, and confers of good things, so doth a wicked man. There is no work that comes to the outward act, that a godly man doth, but a wicked man may do the same; here only is the difference, in the manner of working. I will set it out to you by a place of Scripture; In a great house (saith the Apostle) there are not only vessels of gold, and of silver, but also of wood and of stone, some to honour, and some to dishonour, 2 Tim. 2. 20. Mark how the Apostle here sets out the reprobate and the elect, comparing them to vessels of honour, and dishonour the vessels of dishonour are of the same matter that the vessels of honour are of: suppose it be pewter, or silver, cast it into an honourable form, and it will be a vessel of honour; but cast it into a dishonourable form, and it will be a vessel of dishonour, for base and mean service; even so it is between a true Christian and a mere formal professor, the matter of their service is one and the same; suppose it be hearing the Word, or receiving of the Sacraments, prayer, or the like, the substance and action is the same; but take the same prayer, and let a godly man cast it in his form, and it is holy and prevails with God: let a wicked man take the same prayer, and cast it into his dishonourable form, and it becomes sinful, not regarded, and abominable in God's eyes. For hearing of the Word of God, the godly man● hears, and the wicked man hears; the matter in both is the same; the godly man he casteth the Word into a godly mould, he hears the Word, and he trembles at it; he hears the Word, and believes it; he hears the Word, and his heart bows to it, and resolves to practise it: a wicked man he hears the Word too, but he casteth it into a dishonourable mould, he hears it with deadness and dulness, without trembling, without faith and obedience. So a godly man may think thoughts of God, and so may a wicked man think thoughts of God, the matter of both is good; yet the thoughts of the wicked are vain; though he thinks of God, yet, because he casteth it into his dishonourable frame, he fears not God, his heart trembles not at God, but his heart is as full of dead earthly affections as before; he thinks of hearing the Word, but it is after this own fashion, he thinks of praying, but he prays with his own spirit, and not with the spirit of Adoption.  
The Psalmist tells us, that the whoremaster, the drunkard, and the thief thinks of God, it is after his own fashion: Psal. 50. 21. These things hast thou done (saith God) and I held my tongue, and then thoughtest that I was even such a one as thyself. A wicked man goes on in his sins, and thinks that they are not so devilish and abominable, as some say they are, and he thinks that God thinks so too; he is earthly, carnal, lukewarm, and dead-hearted, and if he repent at the last, he thinks all will be well, and he thinks God is of the same mind too; he goes on in his drunkenness, swearing, pride, and hypocrisy, and he thinks if he do but remember to ask God mercy, and to cry, Lord receive my soul, when he is going out of the world, he thinks he shall not go to hell, but be carried to the joys of heaven, and he thinks God is of his mind, that God thinks so too: But mark what the Lord saith; I will reprove thee, and set thy sins in order before thee. O consider this you that forget God, lest he tear you in pieces, and there be none to deliver you.  
Thirdly, men's thoughts are vain, when the heart that thinks upon them is earthly and vain; wherefore if all the wicked men in the world should lay their heads together to think a good thought. yet they cannot: for their hearts are vain hearts, sinful hearts, they may think of excellent propofitions concerning God, his worship, his word, and service; but so long as the heart that thinks upon them is carnal and vain, they cannot speak that which is good, as saith our Saviour: Maithew 12. 34. How can you speak good things? Why, may some men say ● may not a wicked man read a Chapter in a Bible, are the words 
Object.  so hard to be understood, and pronounced? cannot a wicked man take a Sermon and read it, and hear a Sermon and repeat it? What? are Letters and syllables so hard to be pronounced?  
I answer, (beloved) that is not the meaning of our Saviour, [How can 
Answer.  ye that are evil speak good things:] no, no, a wicked man may read God's word, and propound good questions as well as a true Christian: but he cannot speak good words, that is, he cannot speak them from a good heart; and therefore his heart being carnal and vain, good words in his mouth are as a Jewel in a swine's snout: it is a word indeed, but not a speech, when he reads or pronounceth God's word. Aristotle saith, that speech is nothing but the expression of that that is within the heart. Now then, if the word and truth of God be not ingraffed in thy heart, if thy heart be not heavenly when thou speakest of heavenly things, thou dost pronounce them, but not speak them. But when thou speakest of earthly things; then thou speakest to the purpose; because thy heart is set upon them, and thy mind and thy tongue go together, there is no jar not discord betwixt them: but if thy heart be not pure, though thou speakest good things, or holy things, yet in Christ's sense thou speakest them not: For (say I) how can a vain, evil, corrupt heart think good thoughts? An evil tree cannot bring forth good fruit, (saith our Saviour) he doth not say, that an evil tree cannot be made good, for it may be grafted into another stock; divers ways there are to make it good: but so long as it is a corrupt tree, it cannot bring forth good fruit; Do men gather grapes of thorns, or figs of thistles? Dost thou go to a drunkard, and thinkest there to find any religion in him? or to a whoremaster to find grace in him? Dost thou go to a swearer or a profane person, and thinkest thou to find any fear of God in them? Indeed sometimes there may be some moral good found in them, but they are as a pearl in a dunghill, out of its place.  
Fourthly, all men's thoughts come to be vain when the drift and end of the heart and soul in thinking of them is vain.  
But thou wilt say unto me, The end of my thoughts is God's glory. What? is it not to God's glory that we go to the Word and Sacrament, that we pray and give alms?  
I Answer, The end of every good work in itself is God's glory; but is it the end of the worker, speaker, or thinker? I make no question but the end of a good action in itself is the glory of God; so, the end of prayer is the glory of God, the end of all preaching and Sermons is the glory of God, the end of giving of alms, and of all good thoughts, is the glory of God, but the end of the man that prays and preaches, what is that? the end of the hearer and giver of alms, what is that? the end of him that speaks well, what is that? Beloved, most men have false and corrupt ends, which we will branch out into these three heads;  
For the first, men will be thinking and plodding from morning till night of their worldly businesses: Now because they know they must think on God, to make God amends, perhaps they will think on him at night, when they have dishonoured him all the day. So men will swear and swagger, drink and be drunk, and when they have done, say, Lord have mercy upon me, and so they think to make God amends. What (beloved) will ye swear, swagger, drink, be drunk, and lie, be secure and worldy, and and then ask God forgiveness to make him amends? This is to break Priscian's head, that you may give him a plaster. Will you trespass your neighbour, that you may ask him forgiveness? This is a damned and devilish religion; yet this is the religion of many men in the world, you shall have them keep days and weeks and years in the observation of the times of God's worship; they will keep the Sabbath in coming to Church, and they will hear Sermons, pray and think of God▪ but all this is to make God amends for the wrong that they have done him: they know they have offended God, and therefore they will do something to make him ameds like those wicked men in Jeremy's time, who did steal, murder, commit adultery, swear falsely; and burn incense unto Baal, and walk after the Gods they knew not, and then come and stand before God in his house, which is called by his name, and said, We are delivered though we have done all these abominations. As if God should say unto wicked men, What, will ye swear, steal, lie, and be earthly, giving up yourselves to all manner of lewdness, in the breach and contempt of my commandments, and then think by making a prayer unto me and by lifting up your eyes unto me, and by giving your ears to hear my word, thereby to make me recompense? No, no, I have showed thee, O man, what is good, Micah. 8.  
Secondly, the end of men's thoughts is commonly to collogue with God. Let a man be under the cross, in calamity, pain, and misery, than God will hear of him often, than he will think of God, and of his sins: Nay, the beastliest wretch in a whole Parish, upon his sick bed, then, Oh how will he call upon God, then send for the Minister, let him pray for me, read a chapter or some good book; then God shall have service upon service, than he shall have the first, second, and third course. But all this is but to be raised up again; and then when he hath received a little strength, he falls off again: like the Jews, who when God slew them, they sought him: and they returned and enquired early after God; nevertheless they did but dissemble with him with their mouths; and flatter him with their double hearts, Psal. 37. 34. There is many a man that seeks to God, yea, that seeks to him with tears, and performs many a good duty, and yet he doth but flatter with God, he doth it but to curry favour with him; is afraid of sickness, crosses, plagus, and death, and curses upon him, if he should not do so: and therefore to prevent this he will dissemble some service to God.  
Thirdly, to smother and choke their own consciences; their hearts think and tell them, they must think of God, their consciences tell them, that they must have some holiness, some religion, that they must keep the Sabbath in some sort, that they must pray and go to Church: and hence it is, that the drunkard, swearer, whoremaster, will sometimes have thoughts of God, and will be performing some outward acts of Religion. Why? his conscience otherwise would not let him be at rest, but is as the Devil's bandog to drive him to it.  
Thus when the Prophet commanded the people to worship the Lord; to reverence his name, to hollow his Sabbaths; their consciences told them that they must do so, or else all the threatenings of wrath, and vengeance donounced by the Prophets would come upon them. Hence it is that the Lord by his; Prophet exhorts, saying, Arise ye, and depart, for this is not your rest; your mind hath another haunt, you have this and that black lust, this is not your rest. Doth thy heart rest on God and good things? If thy heart be good and holy, so that it takes up its rest in God, and in Christ, than it is well; but if thou only turnest aside to good duties, and fallest, as it were, by chance upon holy things, away, away (saith God) this is nor your rest. Aristotle saith, that the being of a thing consists in the end of a thing. Therefore if the end of thy thoughts and courses be earthly and vain, then certainly thy religion is earthly and vain. Thou goest up and down; what is it that thou look'st after? Is it that thou mayst have grace, or that thou mayst follow thy calling, and get thy living? is it this that thou wouldst have, for which thou keepest such a digging and scraping, and such a laying up? Then thy end is carnal and vain, and thy drift and end declareth the truth of thy soul, that it is carnal and vain.   

THE JUDGEMENT OF THE WORLD By SAINTS at the last day. DELIVERED And learnedly discovered in a SERMON preached By that Reverend and Faithful Minister of God's Word, WILLIAM FENNER, B. D. Sometimes Fellow of Pembroke Hall in Cambridge, and late Pastor of Rochfort in Essex.  
London, Printed by E. T. for John Stafford.   

A SERMON OF M. WILLIAM FENNERS, Upon this ensuing Text.  1 Cor. 6. part of the 2d. verse. Know ye not that the Saints shall judge the world. 
THE Corinthians, though Paul had converted many poor mean men amongst them, Chapter 1. 26, 27. God hath chosen the foolish things of the world to confound the wise, and the weak things of the world, to confound the things that are mighty: yet the Nobles, the Lawyers, the Counsellors, the chief men in the City▪ the Apostle had not converted one of them, or at the least very few. Brethren, you see your calling; who they are that be converted to the obedience of the Gospel of Christ from the evil of their ways: not many wise men after the flesh, not many rich, not many nobles, some few there be, here and there one; but for the most part they are a company of poor beggarly Christians: now (it seems) these poor Christians have controversies one with another, went to Law among themselves, and that before unbelievers. The Apostle condems this their going to Law, and would have them cease their suits and quarrels, one against another, before the unjust and unbelievers, and that by four Arguments.  
First, by the shamfulnesse of it, verse 5. I speak it to your shame; as it he should say, Are you such fools, that you cannot take up these matters among yourselves? that you cannot make references of your wrongs to mediate one to another, but that you must go to Law before unbelievers?  
Secondly, from the scandalousness of it. It is a thing so scandalous and offensive to those that are without, that I wonder any of you dare be so bold as to go to Law one with another. What will the world think▪ What? Are these the men that profess the Gospel? Are these they that have the Wisdom of God in them, and that are led by the Spirit of God? And have they no more understanding in them, than when they have any matter of controversy, they cannot end it among themselves, but must go to Law before the unjust and unbelievers? (as they term them.)  
Thirdly, from the unseemliness of it, in the second verse. Do you not know that the Saints shall judge the earth? What? hath God made you Judges of the world, and do you go to be judged by the world? Or as Ambrose speaks, hath God appointed you to be Judges of the men in the world, and are you not fit to be Judges of the things of the world?  
Fourthly, from the strangeness of it; Dare any of you? He speaks interrogatively (verse 1.) It is a strange thing that you should come to that impudence against the Gospel of Christ; one would think that you would tremble and quake at such a thing as this is. What is there never a wise Christian amongst you? never an understanding Professor, that is able to take up a controversy, or decide and judge between his brethren? what a strange thing is this? Then he backs it with four Arguments.  
1. Because they were brethren, verse 6. Brother go to Law with brother?  
2. Because it was about things of this life. What? hath God made you Judges of heavenly things, of Angels, and are you unfit to judge of the things of this life?  
3. It was about small matters (verse 2.) whereas you shall sit upon men and Angels, and the weightiest matters in the world, the greatest things of God's Law, judging them to the greatest penalty and punishment, even to eternal damnation: and are ye unworthy then to judge even of the smallest matters?  
4. And lastly, Because it was about such things; as the meanest Christian in the town might have taken up, and have ended: Set up them that are least esteemed.  
Do you not know that the Saints shall Judge the world?  
I need not go far for a point, the word affords it; The Doctrine is, That the Saints shall judge the world.  
It is an old truth. yea as old as the World itself: you may read it in 
Doctrine.  the fourth verse of Judes' Epistle. That Enoch the seventh from Adam prophesied, saying, Behold the Lord cometh with ten thousands of his Saints. God will not only come to judgement himself, but he will come attended with all his Saints, even with all the godly, to execute vengeance upon all the world, So our Saviour told Saint Peter, and not only him, but all that follow him in the regeneration: They shall sit on thrones, judging the twelve tribes of Israel, Matth. 9 18. They shall judge the Nations, and have dominion over the people, Wis. 38.  

Object.  And now because doubt is the best way to attain unto knowledge, let me answer a doubt, that may creep in by the way, How shall the Saints judge the world?  

Answer.  Ans. Not by pronouncing of judgement upon the world, for that Christ only shall do, Then shall the King say to them on his left hand, Depart ye cursed, Matthew. 25. But the Saints shall judge the World these four ways:  
1. They shall judge the world, by their consent unto Christ's judgement. God trains up his children in this world, and educates them, and teacheth them how they may judge the world hereafter; he teacheth them in this life how to assent with his proceedings in the world; to that they are able to say, Righteous art thou O Lord, and just are thy judgements, Psal, 119. 137. Now if the Saints be trained in this life to assent unto Gods proceedings with the world; much more than will they be able to know and consent unto Cstrists judgement, when he shall come with his Saints to judge the world: Now the Law saith, that consenters are agents, and therefore because the Saints shall consent to the judgement of Christ, therefore they are said to judge the world.  
2. The Saints shall judge the world by their applause of Christ's judgement: they shall not only give consent unto the judgement of Christ, but they shall also applaud it and commend it: when God shall say to all drunkards, swearers, liars, Sabbath-breakers, and to all unbelieving impenitent and graceless sinners, Depart ye cursed into hell fire, then though it was his own father that begat him, or his mother that bore him, though it were his own brother or sister, wife or child, that hath been as dear as his own life and soul to him, yet they shall clap their hands for joy, and applaud the most righteous sentence of God upon them; and they shall sing Hallelujah, salvation, and honour, and power, be to the Lord our God, for true and righteous are his judgements. Rev. 19 1, 2. Let them go accursed as they are; for it is a righteous sentence passed on them.  
3. They shall Judge the world by their Majesty; they shall not only stand against the wicked, and consent to, and applaud that sentence that Christ shall pass against the wicked, but they shall be invested with robes of majesty, and with a diadem of glory: then shall the righteous shine as the stars in the firmament, and the wicked shall be amazed and astonished at the sight of them: as you may read in the platform of judgement, Matthew 25. where Christ sets his Saints over against the world, that so the world may look upon them, and be confounded at their sight.  
4, They shall judge the world by their lives and conversation; (as Ambrose saith rightly) then is the world judged by them, when as the courses and manners of the world are not found upon them. Therefore it is a pretty observation of Hilary (if it be the meaning of the Text) (I will not say it is) upon the 2 Ps. Be wise ye judges: God hath appointed you to be Judges, to sit on his bench with his Son, learn then to be wise, get to be endued with spiritual wisdom and understanding, and to shine in all integrity and righteousness; and then turning his speech to the wicked, he says, Kiss the son le●t he be angry. However it be, yet this is a truth, that by the lives of his Saints, he will judge the world, their faith shall judge the world's infidelity: their repentance shall judge the world's impenitency; their accepting of, and taking the Lord Jesus, shall judge their rejection and neglect of Christ Jesus; their zeal shall judge the world's lukewarmness, and their holiness shall judge the world's profaneness.  
1. Because of the mystical union that is betwixt Christ and his Saints; He 
Reason 1.  is the head and they are his members; now that which the head doth, we ascribe it to the whole body; when the head speaks, the whole body speaks; when the head sees, the whole body sees: so when Christ judgeth the world, the whole body of Christ may truly be said to judge the world. In as much as you did it unto one of these (saith Christ) you did it unto me: so, in as much as Chhist passeth sentence, even all the members of the mystical body of Christ judge with him.  
Secondly, in regard of compassion: I speak not of the word [compassion] 
Reason 2.  as it signifies [pity] but of compassion, of suffering with Christ, seeing that Christ was reproached, contemned, hated, misused, and condemned by the world, the Saints are likewise with him; seeing they partake of the afflictions, humiliations, and debasements of Christ here, they shall also be made partakers with Christ in his glory. Here the wicked judge the Saints, and call them hypocrites, and dissemblers, and laugh and scoff at them, and wonder at them, as the Prophet brings in Christ speaking, Isaiah 8. Behold, I and the children that thou hast given me, are for signs and wonders in Israel: The wicked count them for wonders and monsters in the world, judging them hypocrites and liars, which have nothing in them but rottenness and dissimulation. Now the rule of like for like shall take place here, and as they were judged by the world, so they shall be Judges of the world.  
Thirdly, for great terror to all wicked men at the day of judgement: for 
Reason 3.  as it is with a thief, not only when the Judge shall command to hang him, but all the Justices, and all the Country shall cry out, Hang him, hang him, he is judged the more terribly; so God will not only say of all wicked and ungodly sinners, Damn them, damn them, but he will have all the Saints in heaven, and all the Saints on earth to cry out, Away with them, away with them, let them be damned, Psalm. 50, 4, 5. This will make their judgement so much the more terrible.  
Fourthly, The Saints shall judge the world because God shall so convince 
Reason 4.  them, that their mouth shall be stopped, they shall have never a syllable to to excuse themselves withal, when they shall see men, flesh and blood as themselves are, when they shall see men and women, that have lived in the same town, enjoyed the same Ordinances of God, lived in the same family▪ that did partake of the same blessings, and of the same crosses and afflictions with themselves, subject also to the same corruptions and sins as themselves, when they shall see these at Christ's right hand, they shall have never a word to excuse themselves withal as when the Apostles had healed the cripple (Acts 3.) if the people had judged them for wicked and pestilent men, the cripple would have convinced them, and showed that they were of God; if they should have cried, Root them up, the cripple would have condemned them, and told them, that they did good. And when the wicked shall see the Saints at God's right hand, would they call them hypocrites and dissemblers▪ they themselves shall see, that they are sincere; will they call them Puritan? why, they shall then see that their purity stands them in good stead: then the ungodly shall not stand in judgement, nor the sinners in the congregation of the righteous, Psal. 1. 6. Thus the point is clear.  
The first Use then is for instruction, whereby we may learn, that the Saints by their now being Saints, do now judge the world: if by the lives of Saints than God doth judge the world, than there is never a Saint in a Town, or City, or Parish in all the Country, but he judgeth all the wicked that are about him: How? By living godly, by hating the sins of the times, by keeping his or their garments clean from the pollution of the world: For by doing this he judgeth the world. See it in Noah, Heb. 11. 7. By faith Noah being warned of God, as yet moved with fear, prepared an Ark for the saving of his house, by which he condemned the world.  

Object.  But some men will say, Could Noah be said to condemn the world by making the Ark? all the world did not see him when he did it.  

Answer.  Beloved, Noah was making the Ark an hundred and twenty years, though it was not seen of all, yet all the world must needs hear of it, it being such a strange thing. Now he condemned the world in that the whole world did not come unto Noah to inquire of him in sober sadness, but rather mocked him for building the Ark; they thought him to be a peevish melancholy man, and not well in his wits, and so scoffed at him, saying, Will he make an Ark to swim upon dry land? whereas they should have asked him soberly the cause why he did it; and if they had done so, Noah no question would have told them, that the wrath of heaven was upon the World, and that the floods of God's vengeance were shortly to be poured down upon us: and, because my heart hath been naught, and I have sinned and provoked the Lords wrath, I fear if I get not into this Ark which the Lord hath commanded me for to make, I shall perish. Now because they would not come unto Noah to ask him this reason, therefore the world was condemned by him: even so the Saints, by making an Ark for their poor souls, even by getting into Christ, (as the Ark was a type of Christ without whom none can be saved) the Saints, I say, by getting into Christ, do judge the whole world, when they hear there be men that be no swearers, and no drunkards, and that there be men that will pray, read, hear the word, confer of God and of Christ, and that weep and mourn for their sins, that spend their times in mortification of their lusts, and endeavour after holiness and sanctification; the whole world, I say, is judged by them. How? why, they should say: Sirs, what is the matter that you do so run after Sermons? that you keep such a stir about getting faith and repentance, more than other men? that you pray, weep, fast, and mourn, and are so strict in your works? If thus men would but come unto God's Saints, and ask them the reason of all these things, the Saints of God would tell them, that the wrath of God would come upon them, if they did not thus, they would never be saved; if they did not thus believe, and thus repent, and thus pray, and walk thus holily and precisely, they should be all damned. But the world it falls a mocking and a scoffing at them, and never seeks to prevent the wrath of God; but it suddenly seizeth on them to their destruction.  
Secondly, this teacheth us, that when there is one sinner converted from the wickedness of his ways, and is become a Saint, than all the world may know that there is a new judge come to sit upon them. Seest thou a drunkard, a swearer, a profane person converted from his sins, and now walks soberly, holily and purely? seest thou a man or a woman struck at a Sermon? Then know, that unless thou comest out of thy sins, unless thou dost repent, and walk holily, there is a new judge added to the rest, that shall judge thee. As our Saviour told the Pharisees, If I through Beelzebub cast out Devils, by whom do your children cast them out? Therefore they shall be your judges, Matthew 12. 27. where Christ tells them, that their children who were his Disciples, (for some of the Pharisees children did believe in Christ and follow him, and had power from Christ to do the same works that Christ did;) Now they liked it well enough in their own children, but they could not endure it in Christ: and therefore he tells them, that their children whom God had converted, and to whom he had given power to do the same works that he did, even they shall be their Judges to condemn them: and even so may it be with thee, thou art a father or a mother; God having converted any of thine own children, that child shall be thy Judge and condemn thee, if thou repent not. It may be God hath converted thy brother and sister, and thou art not not converted; thy own brother and sister shall condemn thee, ifthou do not repent and come out of thy sins.  
Thirdly we may learn, that it concerns all the world to take notice of every grace in God's children; There is never a grace of God in any of his Saints but it shall condemn the world if it be void of it. The ways of the Lord are all judgements, because they judge them that will not walk in them. Every grace, yea the very thoughts of the righteous are called Judgements by Solomon, Prov. 12. You may know a crooked thing by laying it to a strait line, and by that it is judged to be crooked: so the thoughts of the righteous which are right, holy, and pure, shall judge the impure, unholy and crooked thoughts of wicked men. Is the child of God humble? His humility shall judge thy pride. Is the child of God meek and patient in suffering wrong and injuries? His meekness and patience shall judge thy choler and revenge. Hath the child of God faith given him to believe in the Lord Jesus: his faith shall judge thy infidelity. Hath the child of God the Spirit of prayer given him? it shall condemn thee that prayest only with thine own spirit. Hath he zeal? His zeal shall judge thy lukewarmness. Doth his speech and communication administer grace to the hearers? It shall condemn thee that speakest of vain and idle things. Yea, all the actions of thegodly shall judge the wicked: and hence the Saints are said to do God's judgements, Zep. 2. 3. that is, they do according to God's judgements whereby he will judge the world: Thus they that do mourn, do judge them that do not mourn; they that bewail their wickedness, and the sins of the times, judge them that do not: they that fast, weep, pray, and humble themselves for the miseries of the Church in these dreadful days, they judge them that make no good conscience of their duties.  
Fourthly, learn hence, that all the texts of Scripture, all the whole word of God, that is it that begets these Saints, and therefore they must needs judge the world, the word of God begets men's hearts unto sanctification and holiness, whereby they become Saints: and therefore if they, then much more shall the word itself judge the world: and hence it is that all the words of God in the Scripture, are called Judgements, Psal. 105. 5. And our Saviour saith, The word that I have spoken, the same shall judge you in the last day, John 12. 48, The word that I have spoken, where mark, he doth not say, The word which you have heard: No, there are many swearers, and drunkards, and profane ungodly wretches, that will not come to Church to hear the word; there are many wicked men, and dead-hearted worldlings, and rotten livers, that will not be brought to hear God's word: it may be at this present, there are many whore-mongers, drunkards, and wicked persons, that wallow in their filthiness; in the Alehouse, Game-house, or Drabhouse; or in the fields, or beds, or at their sports. Well, this word that is now a preaching, whether they will hear it or no, shall judge them at the last day. Now all the wicked in Ashford, that hear the word of God calling upon them to repent, and to come out of their sins▪ but will, not or out of contempt of God's word, will absent themselves from it; this word shall judge and condemn them. There is never a drunkard, swearer, or profane person, though his pew be empty, but this word of God that denounceth the eternal wrath and vengeance of God upon them, if they come not out of their sins, this word shall rise up in judgement against them, and condemn them eternally. Oh that they could but hear it! but the word that I have spoken shall judge you, whether you hear it or not.  
Fifthly and lastly, hence it follows, that all the ministers of the word of God shall also judge the world. Son of man (saith God to the Prophet Ezekiel) wilt thou judge the bloody City? Yea, thou shalt show her all her abominations, Ezek. 22, 2. as if he should have said, Son of man, they are drunkards, wilt thou not tell them of it? They are whoremasters, wilt thou not tell them of it? They are filthy idolaters, wilt thou not tell them of it? They live in their sins, and in their abominations, and wilt thou not tell them of it? Son of man, tell them of all their abominations, and tell them that they shall go to hell, if they repent not, tell them that they are damned men if they go on, and come not out of their sins: Wilt thou judge them (son of man?) Beloved, there is never a Minister in England, nor ever a Sermon that is preached by them, but it judgeth every Parish, and every man and woman in the congregation, that do not labour to do what is commanded them, and leave undone what is forbidden them: I say, it judgeth them, or else it is a judgement unto them.  
This then serves to condemn three sorts of men in the world: First, 
Use 1.  All those that despise the Saints, and that see not amiableness in their faces. All the Country doth reverence the face of the Judge, when he rides his circuit; Let the Judge come into the Country, and all the Knights, Justices, and Gentlemen in the Country will go out to meet him, and bow unto him; yet these Judges are but Judges of a few rogues, malefactors, and peasants in the Country: Alas, they are far from the dignity of the Saints? for the Saints shall judge Saints and Angels: All the world, Kings and Queens, Lords and Nobles, and Captains of the Earth, the poorest Saint in Christendom shall judge them. The Apostle, or rather, our Saviour saith, To him that overcometh, and keepeth my words unto the end, to him will I give power over the Nations, Rev. 2. 26. Whatsoever he be, if he do the works of Christ, and walk in the ordinances of Christ, he shall have power over the Nations, not only to condemn their pomps and vanities, their lusts and corruptions, but also to convince their consciences, and to condemn their souls for ever.  
2. Shall the Saints judge the world? Then what fools are the wicked that prepare not for these Judges? When the Judge comes to an Assize, all men prepare for him; the Constables make ready their Presentments, the Juries are warned, and the Clerks make ready their Bills, etc. lest the Judge should clap a fine upon them: and shall the Saints be Judges, and dost thou not prepare thy heart by grace? Dost thou not get purity and holiness against that day? Surely, if thou dost not, the very Saints will judge thee unmeet for heaven, and fit only to have thy portion in hell. When Christ said, To him that overcometh will I grant to sit with me in my Throne, Rev. 3. 21. He adds, Let him that hath an ear, hear: Will God make his Saints to judge the world? Then let all wicked men give ear and hear what God saith of his Church: The Saints shall judge the world: Therefore let all men take notice of it, and prepare themselves for their judgement.  
Lastly, It condemns all those that do not see glory and majesty in the faces of God's Saints. There is majesty in the face of a Judge; yea a man may discover in them a kind of sovereign majesty. Even so the Saints of God have a majesty in their courses, in their looks, in their thoughts, and in all their ways? and in all these they shall judge and condemn the wicked. The wicked may give the Saints nick names, and scorn, flout, condemn, and deride them now in this life, but let me tell them, that how lightly soever they esteem of them, they shall be their Judges: They may cry out against the Saints, as long since the wicked Sodomites did against good Lot, Gen. 19 9 This fellow (say they) will be our 〈…〉 Why, what had Lot done with them? Alas, he did nothing, but when they would have done that Sodomitish villainy against the two Angels that came to him, Lot went to them and said, I pray you my Brethren do not so wickedly. So let the godly be in the company of wicked men, that abuse the good creatures of God; say, I pray you my brethren, do not so wickedly, be not drunkards, be not swearers; brethren I pray you do not so vainly, nor so profanely use the name of God in your mouths; I pray you my brethren, do not profane Gods Sabaths; do not lie, do not cheat, nor cozen, if you do these and these things, the wrath of God will plague us for it; Oh then presently they cry out, Who made you our judges? As once the Hebrews did of Moses, Acts 7. 39 Dost thou call Saints hypocrites and dissemblers, men that judge before the time? Thou fool, wert thou not as good to suffer the Saints to judge thee now, whereby thou mayest see thy wretchedness and misery, and by faith and speedy repentance prevent that doom, which otherwise they tell thee will come upon thee, as hereafter, when if thou hast not repent, thou shalt never escape that doom and vengeance, to which the Saints will judge thee? What▪ wilt thou not suffer them to call a drunkard, a drunkard? or an adulterer, an adulterer? a blasphemer, a blasphemer? a carnal man, a carnal man? or a worldly man, a worldly man?  
It is a pretty observation out of Cyprian, that because Christ did reprove all sorts of religions, and spared none, he reproved the Scribes, the Pharisees, the Lawyers, the Soldiers, etc. and yet doth not reprove the Priests, because they were Judges of the people, not because he durst not, but he would not: If thou revilest the Saints, thou revilest thy Judges. Take heed then, how thou cast the least aspersion upon the Saints; do not say, they are rash Judges, uncharitable censurers, dissembling hypocrites; for they shall be your Judges. O that the people would hearken and be admonished in time, to prevent this judgement. Our Saviour saith, that this is the condemnation, that light is come into the world, and men hate it. Joh. 3. 19 But the children of God, whom God calls the light of the world, these lights are come into the world, and men love darkness more than the light. How can the wicked escape damnation that have so many thousand Judges to condemn them? If the malefactor that is indicted for murder or felony, cannot escape condemnation, that hath but one Judge to sit upon him: thou that art a wicked man, living in thy sins without Christ, how canst thou escape, that hast so many millions of Saints to judge thee, yea from Adam the first, till the last Saint that shall be upon the earth? Surely the wicked shall never escape condemnation: for,  
1. God the Father, who judgeth by way of authority, he will condemn thee; all judgement cometh originally from him; he that hath often commanded thee to repent, and come out of thy sins, he shall condemn thee, because thou hast not obeyed him.  
2. God the Son, he will judge thee, who judgeth by way of dispensation, Acts. 10. First, Christ preacheth to thee repentance and remission of sins, to which if thou yield not, then know, that there is a day appointed, wherein he will judge thee. That Saviour that thou sayest thou desirest, if thou part not with thy lusts, he himself will be thy Judge that will condemn thee.  
3. God the holy Ghost will judge thee; that Spirit that now strives and wrestles with thee, that suggests good motions into thy heart, that puts thee in mind of repentance, bidding thee leave and forsake thy sins, and live holily, but if thou wilt not, this Spirit shall judge thee by way of conviction.  
4. The word of God shall judge thee, and that by way of form, it being the platform, according unto which Christ will judge the whole world. Now suppose there be forty prisoners in the Jail together, one in for murder, another in for theft, another for treason, (that man that knows the Law, if there be equity and Justice in the Assize) he, I say, that knows the Law, knows who shall be hanged or quartered, or burned, or set free; even so, Beloved that man that looks through the Scriptures, that reads this or that Chapter, this or that sentence, may know that or this man will to hell, if he repent not. Say I this of myself? or says not the Scripture as much? The fearful, and unbelieving, and all that love and make lies, shall be cast into that lake that burneth with fire and brimstone for ever, Rev. 12. 8. By this text the Lord Jesus will come and judge the world: and therefore for all such as live and die in their sins, we may all know, that they shall be all damned in fire and brimstone for ever. Hereby I know that all they that make no conscience of idle, vain and earthly speeches, and reproachful words, they shall give an account for them by this Text. Mat. 12. 56. Doth the Scripture say, that all the wicked shall be turned into hell, with all the Nations that forget God? I know it shall be so by the text. Psal. 10. For all things shall be done according to the Scriptures. Romans 2. 16. In that day (saith the Apostle) when God shall judge the secrets of men's hearts by Jesus Christ according to my Gospel; that is, just as God's Ministers preach, just as you find it written in the same Scriptures, so will he judge at that day.  
Beloved, there is never a Text throughout the whole Scripture, that commands you to leave and forsake your sins, but it shall judge you, if you do not: there is not one Text of Scripture, that commands performance of any holy duty, but it shall rise up in judgement against thee, if thou perform it not. Doth the Scripture say, Be not drunk with wine wherein is excess? Ephe. 5. 18. It shall judge and condemn the drunkard that drinks excessively. Doth the Scripture say, Mortify the members which are upon the earth, fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is Idolatry? Col. 3. 5. If notwithstanding these sins live in thee, this Text shall rise up and condemn thee to hell. Doth the Text say, That the father to the children shall make known God's truth. Esay 28. 9 Eph. 6. 4. Parents bring up your children in the nurture and information of the Lord? It shall rise up in judgement and condemn those parents that have not instructed their children to fear God. Doth the Text say, Thou shalt teach the word of God unto thy children, and that thou shalt talk of it when thou sittest in thy house, and when thou goest by the way, when thou liest down, and when thou risest up? Deut. 6. 7. It shall judge thee, because thou makest no conscience of holy conference. All these and the like Texts of Scripture, shall rise up and stand in rank to condemn thee, that hast not swayed thy heart, and framed thy life according to the Scriptures.  
5. All the Ministers of God shall sit as Justices in common, from the first preacher of righteousness unto the last; Moses shall judge thee, Joshuah, David, Esay, Jeremy, Hosea, Daniel, Paul, Peter, etc. they shall all judge you: just as God's Ministers judge you here, so will God; he will take all his Sermons and clap them upon the heads of all rebellious hearers, and so damn them for ever.  
Lastly, The Saints shall judge you; yea, all the Saints from one end of the world to the other, they shall assist the just Judge of heaven and earth, and they shall be interpretative Judges.  
Beloved, how can the wicked escape condemnation, that have so many thousands of judges, so many thousand exhortations and reproofs, so many thousand admonitions and invitations, so many thousand mercies and proffers of Christ? When God the Father, Son, and holy Ghost, shall judge them, when heaven and all the Angels in heaven, and all the Saints on earth, shall judge them, and condemn them? How canst thou escape? Is there never a drunkard in this congregation? is there never a swearer? never a profane person? never a mocker? never a railer in this town, that refuseth to hearken to the word? the men of Niniveh shall rise up in judgement against them and condemn them, because they still live in their sins, notwithstanding they have had not three days preaching, nor forty day's space only for repentance, but many years of grace calling upon them. The Queen of Sheba shall condemn many that live in their sins, who went many hundred miles to hear the wisdom of Solomon (for going and coming it was well-nigh two thousand miles) but you have the word of Christ preached in your ears, and saying, The Kingdom of God is come among you; but you will scarce step out of your doors to receive it, or take any pains for it. This one woman shall judge them. There will be no way for the wicked to put off their judgement: then the sons of Eli shall have none to advocate between God and them, none to cloak or cover their wickedness; they shall then have no excuses for themselves: for, would they excuse themselves? the Saints shall judge them: would they send out excuses? the Saints shall cut them off.  
Would they in the first place say, Alas! I was ignorant, I knew not how to pray, or to read, or to meditate on the Scriptures, nor to catechise my family; I was dull and blockish to conceive such points as were taught me; and if I did live in sin, it was ignorance that taught it me, I was never book-learned? Saith Augustine, this Ignoramus that was as ignorant and as little book-learned as thou, he eschewed those sins that thou livest in, got the anointing of God's Spirit to anoint his eyes, to see and know the things of God, which thou hast neglected to get; he shall condemn thee.  
A second excuse is poverty. I have no means to live on; if I should run after Sermons, I should beg my bread: I have a great charge to keep, and nothing but my labour to maintain them: and therefore I cannot spare time, for meditation; I have no while to study the Scripture, to pray and to mourn for my sins, and to get grace. Well, the poor Cobbler that liveth next door to Saint Anthony, shall rise up and condemn thee, he was as poor as thou, and had as great a charge to keep as thou: yet he mourned and wept, he got grace, and he set time apart for prayer, reading, meditation, holy conference; he shall judge and condemn thee.  
Thirdly, they shall have no excuse by employment; I am a servant, I am commanded to do this or that, I find so much business to follow, that I cannot find any time for such things. Another saith, I have great employment, I have many Irons in the fire, and therefore God, I hope, will be merciful unto me. Well then, Cornelius that had as many and as great employments as thou, and Eleazar (Abraham's servant) who was a servant as well as thou, yet in as much as they walked with God, and waited upon him in his ordinances, they shall judge thee.  
Fourthly, they shall have no excuse from their callings and trades, I 
●  am an Innkeeper, and if I should not suffer drinking, and swearing, and gaming, I should not live. Another saith, I am a tradesman, and if I should ask at first just so much as I could take, I should never bring customers to my price, and so I should not live of my trade. Well, Rahab was an Innkeeper, as well as thou, and yet she lived by faith, and did not suffer such wickedness in her house. So many a tradesman, that had the same trade, and the same employment with thee, and as great a trade as thou, and yet have avoided these sins and evils that thou fallest into: they shall judge thee.  
Fifthly, they shall have no excuse from the times they live in; Alas (saith one) I live in wretched times, all the world is given to sin. Therefore if I should be so strict and precise in my ways, if I should run after sermons, pray, sing Psalms etc. all the world would be against me. There are no professors of religion but are reproached and miscalled, I should lose all my friends, I should be hated and opposed; yea, it may be (the time being such) I should be accused to Councils, and have my life questioned; there is nothing but disgrace and reproach, and persecution; wherefore I was afraid, and did dispense with my conscience. Ah wretch! that man that lived in those wicked times, in the same town with thee; that had the same hatred and reproach that thou wast afraid of, that hath endured all the rebukes of Christ that thou wast ashamed of, yet he went on, and continued unto the end; he shall judge thee.  
The use is for the just reproof of many of the Saints of God, because they 
Use 3.  are not so circumspect and watchful over their ways, as they ought. Dost thou judge others (saith the Apostle) and yet dost the same things thyself? Romans 2. 2. So may I say to all such, Will you give way to sin? will you suffer your lusts and corruptions to sway you, and not endeavour to root out or kill them rather? how wilt thou then judge the world? How wilt thou then be able to rise up in judgement against the wicked, to judge them for such sins wherein thou allowest and livest thyself? Surely God will never account thee for a Saint, if he cannot judge the world by thee. Oh this should rend the heart and bowels of those that go for Christians, that go for Saints, yet live not as Saints should live. If God cannot take thee, and judge the world by thee; if he cannot take thy life, and judge the life of the Pagans, infidels, all lukewarm earthly and secure sinners, he will not account thee for a Saint. This then first condemns all unholiness in the lives of them that be Saints. Beloved, if we did but live like the Saints of God in holiness and purity in the ways of God, the Lord would put such splendour and glory upon us, that would even daunt the very face of our enemies, and make them stand amazed at Saints. But it is the contrary with us, the glory of God is departed from us, Spain, France, and other Nations fear us not: Why? the righteousness and purity of Religion is departed from us. For you shall have a Saint come into the company of a wicked man, and yet the swearer will not be afraid to swear before him, the drunkard will not be afraid to be drunk before him, the filthy speaker will not be afraid to utter rotten speeches before him, the liar will not be afraid to lie before him, the worldly man will not be afraid to discover his vanities before him by his carnal and filthy conference. Beloved, all this is, because the Saints have lost their glory; if they did live as Saints ought to live, the wicked would tremble to work wickedness before them. Though a wicked man be a drunkard, & abuse the good creatures of God when no Saint is in his company, yet if a Saint were present, he would tremble and not dare to do it. Though he were a swearer, a filthy talker, a vain worldling amongst his companions, yet if he come in the Saint's company, and the Saints stand in God's council, then would the wicked tremble and quake to do such things: then would they lick in their tongues, and not dare to speak any such blasphemous oaths, such vain and unprofitable words, filthy lies and slanders; It is said of those that gladly received the Apostles words, and were added to the Church, that the fear of them came upon the world, Acts 2. 41. Why, did the Disciples go with swords and guns, etc. to keep men in awe thereby? No, they continued in the Apostles doctrine and fellowship, and did live according thereto, and this made all the world afraid of them.  
Secondly, this condemns the little difference that is betwixt the wicked of the world, and some Saints, in their lives and manners: Beloved, is there so little difference between the Judge and the prisoners, that any one need to come and say, I pray you Sir, show me which is the Judge, and which is the malefactor? is there not a plain difference both in apparel and carriage? the one is in rich apparel, and the other in stinking and filthy clothes, having his hands manacled, and his legs chained. But it is to be feared, that many of the Saints have neglected holiness and purity in their carriage and actions which they perform, that one can hardly tell which is a Saint, and which is a reprobate. If a man deal with a Saint, and deal with a wicked man, he seeth no difference between them. Let a Saint do any action, either pray, hear, or confer, let a wicked man do the like, there is such deadness, such carnality, such worldly-mindedness, such lukewarmness of affection, that one can hardly tell which is the Saint, and which is the hypocrite. Beloved, if the Saints did live like Saints, there would be as plain a difference between a Saint and a wicked man, in in their lives and behaviour, as is betwixt the Judge and the Rogue that is to be judged by him. Hast thou not considered my servant Job, (saith God) how there is none like him in all the earth? Job 1. 4. 8. If a man come to be a Saint indeed, there is never a wicked man in the Town and Country, that lives and doth as he doth, and walks as he walks, nor prays as he prays, nor hears the word as he hears it, nor that confers or meditates as he doth, that believes and reputes as he doth, that strives against his lusts as he doth: there is none like him in all the world.  
Thirdly, it condemns the scandalousness of many Professors in their behaviours and actions. Oh how do wicked men insult and exclaim hereupon, to see a Professor led away and overcome by some lust! What (say they) are these they that are led by the Spirit of God? are these your devout men? Why they can covet and scrape as well as others; they can cousin and lie as well as others. ay, those that are your great Professors, and hot-spurrs, they are as covetous, as worldly, as cruel as others, though they will not be drunk, nor swear, yet they will cousin and lie, as well as others. The consideration whereof, made the Prophet's heart to bleed in him, and to pray, O purge me from my murder and adultery, and all other my secret sins, lest I cast mire and dirt in the faces of thy children, causing them to bear the reproaches of my sins. Oh let not those that seek thee, be ashamed for my sake, Psalm. 69. For thy sake that livest scandalously and offensively, for thy sake that livest covetously, and scraping after the world, that art so unjust in thy dealings and promises, mire and dirt, scandals and reproaches are cast upon the children. For thy looseness, yea for thy carnal liberty it is that the true professors of Religion are reproached, suspected, and hardly censured in the world. What did Jacob when he was to walk with the people of the Land? Genesis 35. 5. 6. he purged his house, and (saith the Text) the terror of God was upon all the City, he made them all to tremble at him. I tell you, all the wicked in Ashford would tremble at the Professors that live therein, if they did live and carry themselves like Saints indeed. Oh if all those that did profess themselves to be Christians, were Christians indeed; and that profess themselves to be Saints, were Saints indeed, living in the power and sanctification of holiness; then men would say of themselves, of a truth God is in these men, Christ dwells in them, and the Spirit of God leads and governs them indeed. If thou wouldst judge the world, take heed how the world judgeth thee, lest thou with the world be condemned eternally. It was said that Herod feared John, because he was a just man, Mark 6. 23. So if all thy neighbours did know that thou were a just man, a holy and conscionable man in all thy ways, and in all thy actions, and that cannot endure swearing, lying, and deceit, but did see that thou wast just, and one that feared God truly, they would all fear thee.   

THE PUNISHMENT Of Unworthy COMMUNICANTS AT THE TABLE of the LORD: DELIVERED In a SERMON preached, By that Reverend and Faithful Minister of the Word, WILLIAM FENNER, B. D. Sometimes Fellow of Pembroke Hall in Cambridge, and late Pastor of Rochfort in Essex.  
London, Printed by E. T. for John Stafford.   

A SERMON OF M. WILLIAM FENNERS, Upon this ensuing Text.  1 Cor. 11. 30. For this cause many are weak and sick among you, and many sleep. 
THE Apostle, in this Chapter, taxeth two abuses which were then amongst the Corinthians: First, the unseemly habit of women in the congregation, from the 1 verse to the 17. Secondly, the profane usage of the holy Communion, both by men and women, from the 17 verse to the end of the Chapter: and herein, from the 23. verse to the end of the 25 he sets down the Institution of the Lords Supper; and thence raiseth a point of Doctrine;  
That whosoever would come to this holy communion, they must examine 
Doctrine 1.  themselves, that so they may come worthily; else it were better that they never came.  
So we may read in the 28 verse; But let a man examine himself, and so let him eat of that Bread and drink of that Cup: As if the Apostle had said, Unless a man examine himself, and search his own heart, and find out his sins, and dive into the secrets of his soul, to bring out his hidden corruptions, confessing them, and judging himself for them before the Lord, let them never presume to come to the holy Sacrament.  
And then he proves it by three Reasons.  
The first is taken from the end of the Sacrament; for it is the remembrance 
Reason 1.  of the death and passion of Christ: so it is in 26. verse. So oft as you Eat of this Bread and Drink of this Cup, you show forth the Lords death till he come. It is a reason that the men of this world are not acquainted withal, and therefore it was a good wish of a Reverend Father, that the Sacrament should never be ministered but there should be a Sermon, to teach men the nature of it, and to instruct them in the Mystery thereof. We approach unto the Sacrament hand over head, living in our sins, not showing by our coming that Christ is dead; we say, & we profess that Christ died for our sins, and yet not withstanding our sins live in us, as if Christ had not died for us, or as if we would proclaim, that his death had no effect in us. For were we dead with Christ, than sin and the living occasions of sin, would be dead in us also. My beloved, we should never come to this Sacrament, but we should show forth the Lords death thereby, that is, that Christ is dead (or rather died) for sin, and that sin is also dead in us.  
The second reason is taken from the damned wrong we offer unto Christ, 
Reason 2.  if we come in our sins, for we are guilty of the body and blood of Christ, as it is in the 27▪ verse; nay, thou sinnest against the Lord Jesus Christ not a jot less, than Pilate that condemned him, than Judas that betrayed him, and the Jews that cried out, Crucify him, crucify him: yea thou art as much guilty, as if thy own hand in thy own person had been imbrued in his blood. Now we know it is a horrible sin to be guilty of the blood and murder of an ordinary man, yea of a very rogue; how much more is it a great and fearful sin to be guilty of the body and blood of the Lord Jesus Christ, the only and eternal Son of God? Yet comest thou to this holy Communion, and bringest no less than the guilt of the Body and blood of Christ upon thy soul?  
The third Reason is taken from the woeful wrong and injury that man 
Reason 3.  brings upon his own soul, that comes unpreparedly without examination of himself; in the 20. verse, he eateth and drinketh his own damnation; that is, he maketh himself guilty of, and liable to the same vengeance that the crucifiers of Christ had inflicted on them. Good had it been for that man (saith Christ of Judas) if that he had never been born: So may I say, Good had it been for that man and that woman, if they had never been borne, who come unworthily unto the Table of the Lord: for when they eat of that Bread, they eat their own bane; and when they drink of that Cup, they drink their own damnation.  
Then cometh he to make some uses of this point; and first he condemns 
Use 1.  those that as they come, so they go away from the Sacrament; no more holy, no more gracious, than before; but as they come in their sins, so they go away in their sins; they came drunkards, and they go away drunkards; they came worldlings, and they go away worldlings; they came mockers, and they go away mockers, they came in their wrath, anger, malice, deadness, hypocrisy, and lukewarmness, and so they go away still, never the better, but living in them as they did before▪ As in the ●●▪ verse. You come together (saith the Apostle) not for the better, but for the worse. Whereas ●f they would have come worthily, they should have gone away the better, they should have received more grace and holiness to walk with God, more power and strength against sin and corruption; yea, the Lord would have ratified and confirmed his Covenant with them; whereas living in contention, and not coming with preparation, they grow the worse by the Sacrament. The Corinthians thought that the Apostle would have praised them for their coming to Church, and receiving the Sacrament: Shall I praise you? (saith the Apostle) in this I praise you not.  
Secondly, He makes an use of terror against all those that dare come in 
Use 2.  their sins unto this holy Sacrament of the Lord▪ for that man that cometh in his sins unto the Table of the Lord, 1. Though he may think he receives the Communion, yet he doth not: for this is not the Table of the Lord, but the Table of devils. It is true, thou receivest the Sacrament of the body and blood of Christ; but yet coming in thy sins, thou receivest not his body and blood, as of a Saviour to save thee from thy sins: Indeed thou receivest the body and blood of Christ sacramentally; but it is as the Judge to condemn thee unto the pit of destruction, for thy damned impudence in coming so unworthily unto this holy Sacrament. For that man cannot eat the body of Christ, that is not a member of Christ; therefore thou must be a limb of Christ, if ever thou wilt receive worthily.  
2. If a man come unto the Sacrament, and come in his sins, he cometh to his own destruction: for though it be a sweet banquet to refresh an humble and weary soul, and to make it walk more cheerfully in the ways of God, all the days of his life: yet he that cometh unto it in his sins, and receiveth it in his uncleanness, speedeth thereby, his own damnation, and receiveth it as his v●aticum to hell. The Apostle compares Baptism to the Red Sea, 1. Cor. 10. from which place Crysostome saith, that as the Red Sea was a way for the Israelites to pass through to Canaan? so it was as a grave to swallow up the egyptians to their destruction: So the Lords Supper is as a grave, an open pit whereby many plunge themselves into eternal destruction; but as a chariot to the godly to carry them to heaven.  
Thirdly, by coming in thy sins, thou makest thyself liable to Gods 
Use 3.  temporary plagues and judgements; as appears in my Text, For this cause many are sick and weak among you, and many are fallen asleep, [For this cause] which is not only a note of conclusion, but of the cause: For this cause, namely, because they examine not themselves, but come in their sins and receive it unworthily. One man hath a disease in his body, that he liveth not out half his days; another is sick and weak near unto death; a third is fallen asleep. Wherefore? why (saith the Apostle) for this cause of receiving unworthily the Sacrament of the Lords Supper.  
Fourthly, for instruction, that because the people of God as well 
Use 4.  as wicked men, are guilty of unworthy coming to the Lords Table, therefore he exhorts them, that if they would not have the Lord judge them, that they would judge themselves, as in the 31. verse. For if we would judge ourselves, we should not be judged of the Lord. If we would sit down and search our own hearts, and try our own spirits, and pry into our own bosoms, and out with our old corruptions, and unclean lusts, and enter into a new covenant with God, of holy walking before him for aftertime, if we would thus judge and condemn ourselves, and mortify our sins, coming with grace unto this holy banquet, that we might come with comfort unto this blessed Sacrament, assuring ourselves that we shall escape the judgement of the Lord. For those of the Corinthians whom God struck with sickness, weakness, and death, it was to instruct others that are well and in health, that they venture not to enter upon these holy mysteries with unholy hearts, and unclean hands.  
Fifthly, he concludeth with an use of exhortation in the 33, and 34. verses: Wherefore brethren when ye come together to partake of the holy Communion, tarry one for another: As if he should have said, Away with all your disorders, and come not with a temporal, but with a spiritual appetite; provide not thy teeth, but thy heart for these dainties: for this is not a feast for the body, but for the soul; therefore away with all your disorders and unseemly coming unto this blessed Sacrament, take heed and repent of this sin among you, and of all other sins which you know your own conscience to be guilty of, and so come unto this holy communion.  
Now, the verse that I have read to you, is a part of that use of terror which the Apostle makes against the unworthy receivers of the Sacrament; and it contains Gods severe hand and punishment against those that come unworthily: wherein note three things.  
First, the cause of their punishment, which is the unworthy eating of the Communion: For this cause many are sick and weak among you and many are fallen asleep.  
Secondly, the punishment inflicted for this sin, weakness, sickness, and mortality: For it seems (saith Peter Martyr) that the Lord sent a sore plague and pestilence among them, to revenge himself of them for their abuse of the Sacrament, for this cause.  
Thirdly, there is the Delinquents, which are you Corinthians: Many are sick and weak among you, and in them all others that come unpreparedly to the Sacrament.  
Chrysostom notes here, that our Apostle doth not fetch here an Argument or example of judgement from others, as he had done in the former chapter; but he brings it from themselves, who sensibly felt the wrath of God upon them for this very sin: As if the Apostle should have said, How is it, O Corinthians, that you dare venture to come unto the Communion so unpreparedly, and that you have no more regard of so weighty a business as is the receiving of the body and blood of the Lord Jesus Christ? See you not the wrath of God upon your dwellings, and the curse of heaven to take hold of your town? you see it this very time, that some are weak and very sick amongst you, near unto death, and others have been struck with death before your eyes, and the wrath of God is not removed; but lies yet upon you: What, will you always go on, and never cease to provoke the Lord to indignation and wrath against you for your sins, until his jealousy hath utterly consumed you, and clean cut you off? and howsoever many of you may think that this sickness, weakness, and mortality comes upon you by chance, as from the infection of the air, or other secundary causes, I tell you nay, but it is for this cause only, even your unworthy coming to the Supper of the Lord. Whence we may observe this point of instruction:  
That God doth most severely punish the unworthy receivers of the Sacrament of the Lords Supper.  
He punished the Corinthians here with sickness, weakness, fevers, pestilence, death temporal, and God knows how many with death eternal. Theodoret observes, that the Apostle told them of a thing that was acted amongst them, for if he had told them of such judgements as had been hid from them, and not manifest before their eyes, as if they had not felt the sickness in their bodies, and heard the bells tolling daily in their ears, they might have thought that the Apostle had but lied unto them. So the people of Israel, as we may read in 1 Cor. 10. 2, 3. verses▪ they were baptised in the Cloud and in the Sea, and they did all eat the same spiritual meat, and drink the same spiritual drink; yet, as it is in the fifth verse, with many of them God was not well pleased. Nay God was so wroth with them, that within the space of forty years, many thousands of them were destroyed by death here, and God knoweth how many thousands of them in hell. For God speaketh of hell, as well as of death, and their sin was so great, that it made God confirm it with an oath, that they should never enter into his rest. And Saint Cyprian saith, that the Lord hath showed many miracles, and declared many fearful judgements upon the unworthy receivers of the Sacrament.  
Judas, who Ambrose thought received the Sacrament (though Hilary and others that he did not, but only that he did eat the Passeover, and was coming to the Sacrament also) but see his doom, John 13. as soon as ever he received the sop, the Devil entered into him; and so it is with all such as come to the Communion in their sins without repentance, and unfeigned resolution of walking ever after worthy the Sacrament, I say unto all and every one of them, that as soon as ever thou receivest the Bread and Wine into thy mouth, thou receivest the devil together with it; as soon as ever it goeth down into thy body▪ the Devil goeth after it, and taketh more full possession of thy heart and soul.  
Now the reason why the Lord doth so severely punish both with temporal judgements and with spiritual curses, the unworthy receivers of the Sacrament, is, in regard of the author of the Sacrament, who is Christ: and that not only as he was man, (as the Papists would make us believe) but Christ as he was God did institute the same. So saith the Apostle in the 23. verse, The Lord Jesus Christ in the same night that he was betrayed, took bread and broke it, when he had given thanks, and said, Take ye, and eat ye, for this is my body which is broken for you. Now if the Lord Jesus did institute it, what an accursed thing is it for any to defile it, and so sin against Christ? it is a damnable thing to sin against God; but to sin against God, as he is God in Christ, is damnably damnable. The holy Ghost in the second Psalm exhorts to kiss the Son lest he be angry, and so thou perish: as if he should say, Adore the Son, Adore the Lo●d Jesus Christ, and so come and eat of this bread, and drink of this Cup: for if he be angry, thou wilt surely perish: If thou sin against God and so go out of the way, Christ upon thy repentance will set thee in again; but if thou sinnest against God in Christ, who is the Way, the Life, and the Truth, thou shalt surely perish from the right way: for there is no other way to bring thee in again, Acts 4. 12. Therefore woeful is thy case, and miserable is thy condition, if thou sinnest against Christ, profaning his holy Ordinances which he himself hath instituted, and abusest and despisest that blessed Spirit of his, that comes to seal unto thee the redemption that he hath purchased by his blood. Better had it been for thee that thou hadst never been born: for if he be wroth, blessed only are all they that put their trust in him, and come preparedly unto his holy Ordinance, and that by faith embrace the Lord Jesus Christ, but woe unto all profane persons that live in their sins: if his wrath be but a little kindled, than woe to all drunkards, swearers, and unclean persons; but blessed is that man that is come out of his sins. For if his wrath be so terrible when it is but a little kindled, O how much more fearful will it be when it is deeply incensed! Therefore if thou comest unto this holy Sacrament in thy sins, without due preparation and examination, what dost thou but even set the wrath of God burning upon thy soul and body from the very bottom of hell?  
When the Lord delivered the Law upon Mount Sinai, he commanded the people to sanctify themselves; yea if a beast did but touch the mountain, he must die for the same, even be stoned to death, or thrust through with a dart, Heb. 12. Much more than now, when the Lord doth deliver the Gospel, especially the groundwork and masterpiece thereof, the Lord Jesus Christ, and that in the most blessed manner that ever God exhibited himself unto man; how much more doth God require purity and holiness, that all such as come to receive the Lord Jesus Christ in the blessed Sacrament should be sanctified, purging their hearts▪ and cleansing their souls from all their sin and uncleanness? Should not a beast touch the mountain where God did appear, and darest thou touch the body of Christ, and drink his blessed blood in thy sins? The very angels of heaven will curse thee, and the clouds of heaven will pour down showers of vengeance upon thee: for God hath more severe punishments to inflict upon sinners under the Gospel, than he used under the Law, though then he struck them with more visible and sensible plagues and judgements than ordinarily he bringeth upon men now: as Gehazi for his covetousness was strucken with leprosy; Corah, Dathan, and Abiram, the earth opened her mouth and swallowed them up quick for their rebellion against the Lord: Er and Onan were strucken dead for their wickedness; Jeroboam had his hand withered for stretching of it forth to strike the Lords Prophet. And though the Lord bring not such sensible punishments now as he did then, yet he knows how to punish the world a thousand times more than he did then, at this time▪ As a father hath other kinds of punishments for his son, when he is grow● up, than he had when he was in coats, and but a child; then a twig or two would serve the turn; but if he come to man's estate, and then rebel against his father, it may be that he will disinherit him, and cast him out of his family: So in former time God did scourge and whip his people when they sinned against him: but now he hath drawn out his Church to this age, even to the age of the Gospel, he hath severer strokes of plagues and curses, wherewith to confound all profane and impenitent sinners, that dare to abuse that blessed Sacrament of the Lord Jesus Christ.  
The second Reason is, in regard of the matter of the Sacrament, which is Christ also; who as he was the efficient cause, so in regard of Sacramental relation, he is the matter of the Cummunion, 1 Cor. 10. 16. The Cup of blessing which we bless, is it not the Communion of the blood of Christ? and the bread which we break, is it not th● Communion of the body of Christ? Now the better matter any thing is of, the more heinous is the defilement of it▪ A master will not be so angry for casting his earthen vessels into the mire, as he will be for casting his rich jewels. The Bread and Wine in the Sacrament, are the blessed Communion of the precious body and blood of Christ, and darest thou defile them? knowest thou not that thou dost greatly increase the wrath of the Lord against thy soul thereby? That soul whatever it was from Dan to Beersheba, that came in his uncleanness to partake of any of those holy things which the children of Israel hallowed to the Lord, whether he were man, or woman, rich or poor, that person was to be cut off from the presence of the Lord, Levit. 12. whereto the Lord sets his Seal for the confirmation thereof (I am the Lord:) and as sure as I am the Lord, so will I see it accomplished. So my beloved, let me say unto you of England, from Dover to Newcastle, or from the one end of the town unto the other, that soul who toucheth any one of these holy things with an impure heart, and cometh to partake of them with his uncleanness upon him, living in his sins, and wallowing in his lusts, casting off the fear of the Lord, and making no conscience to walk in God's ways, that soul shall surely be cut off that cometh so unworthily unto the Table of the Lord; not only the hand that taketh it, and the mouth that eateth it, but even the very soul of him that cometh, shall perish from the presence of the Lord. So Levit. 7. 20. That soul that eateth of the flesh of the Sacrifices of peace offerings, that pertain unto the Lord, having his uncleanness upon him, even that soul shall be cut off from his people. Now you know that all those sacrifices had relation unto Christ; but yet under the Law they were but shadows, and typical relations, and were not so▪ lieuly and effectual means for the exhibiting of Christ, as the Lords Supper is. And therefore if such as came in their uncleanness unto them, were punished with no less punishment than a cutting off from fellowship with the Lords people; what wrath and vengeance will the Lord bring upon thee that comest with thy uncleanness upon thee unto this holy Communion? Augustine saith, that man that receiveth the Sacrament unworthily, receiveth a great plague to his own soul, and a great torment to his own conscience, yea and heapeth up a store of wrath unto himself against the day of wrath. Me thinks thou that livest in thy sins, and wilt not come out of them; when thou hearest these words [This is my body] and seest the bread broken before thy face, it should even make thee tremble and quake to look upon it, more to touch it, and most of all to taste it: for it is the Communion of the body and blood of Christ; and how darest thou come in thy sins to defile it?  
A third Reason is, in regard of the form of the Sacrament, which is Christ too, for as he is the efficient cause that instituted it, and as he is also the matter of the Sacrament, so in the third place Christ is the form of the Sacrament also, wherein the confirming grace of God is sealed up unto thee: Now as it is treason for a man to offer contempt unto the King's broad Seal; so certainly is it high treason against this King of Kings, to contemn this blessed Sacrament, which is the Seal of the righteousness of faith. If thou shouldest clip the King's Coin, I will say that thou art a Traitor. Oh what a traitor art thou then, yea, accursed traitor in the account of God and Christ, if thou clippest his holy Communion, if thou clip it of thy examination, and due preparation, and so come hand over head, not regarding so holy an Ordinance. Thou sinnest against the Court of heaven. That which Saint James speaks in general of the whole worship of God [Draw near unto God] let me apply it in particular unto this drawing near unto God in his holy Communion, James 4. 8. Cleanse your hands ye sinners, and purify your hearts ye double-minded. Draw near unto God in the hearing, reading and meditating on God's Word; draw near unto God in Prayer, and in his holy Sacrament, and receive it for your amendment of life. [Draw near unto God] ay, that I will, (saith the wicked man) I will come to Church, and draw near unto the holy Communion. Will you so? (saith the Apostle:) No, first, Cleanse your hands ye sinners, and purge your hearts ye double-minded: As if he should say, never think of drawing near unto God, or setting foot on this holy ground, and handling those holy mysteries of Christ, unless thou first purge thy heart, and cleanse thy soul from all thy filthy lusts and cursed corruptions, lest otherwise, thou coming in thy sins with thy uncleanness on thee, and so receiving unworthily, thou eatest and drinkest thine own damnation (as our English translation hath it) damnation to thyself, and not to another. No, God forbid, that thou shouldest by thy unworthy coming, eat and drink condemnation to another, for thou that art a child of God, and comest unto the Table of the Lord with repentance, and a sound measure of preparation, though others that sit in the same pew with with thee, for their profaneness eat and drink their own damnation, yet thou shalt be sure to receive the seal and assurance of thy reconciliation and salvation, with free acceptance of God, through the Lord Jesus Christ, for every man shall bear his own burden.  
The last Reason is, in regard of the end of the Sacrament, which is Christ also: For as he is the efficient, material, and formal cause, so Christ is also the final cause of the Sacrament: So it is in the 26 verse, As oft as you eat of this Bread, and drink of this Cup, you show forth the Lords death until he come. Not that Christ may be eaten with the teeth, or corporally received in the Sacrament, or as if he were there productively, or transubstantially, (as the Papists say;) no, the Apostle shows, that the end of the celebration of this Sacrament, is to show forth the death of Christ until he come.  

Object.  ay, but (say the Romists) unless we eat the body and drink the blood of Christ really; and not the consecrated bread and wine, how can any man by this unworthy communicating, eat and drink his own damnation, and make himself guilty of the body and blood of Christ?  

Answer  I answer, a man cannot bring this guilt upon himself by eating a piece of bread, or drinking a cup of wine; but the Apostle hath an answer so fitted for this, as that all the Papists in the world shall never be able to gain say; and therefore I pray you to mark it: for he hath joined these two verses together; as oft as you eat of this bread and drink of this cup, you show forth the Lords death till he come: Wherefore whosoever eateth this bread or drinketh this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord; even for this cause, because it is the showing forth of Christ's death till he come. Therefore if thou eatest and drinkest unworthily, coming in thy sins, and resolvest to go on in them, that as thou wert proud before thou camest to the Sacrament, so thou art still; as thou wert choleric, angry, and impatient before, so thou art still; as thou wert lukewarm and dead-hearted in God's service before, so thou remainest still, remember I pray thee, that as oft as thou hast come unto the Communion in those thy sins, thou hast made thyself guilty of the body and blood of the Lord Jesus Christ. Therefore I beseech you to look to it, and in time to repent, and pray with the Prophet David Ps. 51. Deliver me from blood-guiltiness, O Lord, even from the blood of thy Son, lest one day it be laid unto thy charge and required straight at thy hands. For, for this cause many are sick among you, and many weak.  
Is it so then, that the Lord doth so severely punish the unworthy receiver of the Sacrament? Take notice (I pray you) then from whence cometh all sickness, weakness, and mortality, and the reason why the Lord doth send so many kind of sorrows, crosses, and miseries upon men; namely, because of the unworthy receiving of the Lords Supper. So saith Master Calvin, why do you wonder to see such wars, and rumours of wars, that there is so many bloodsheds, so many Towns and Cities ruinated, and so many Countries sacked and depopulated, so many calamities come upon the Churches abroad, and so many plagues and scourges to overrun Christendom at this day, is not the cause plain enough? men come unto the Table of the Lord carelessly and unworthily. And, beloved, we shall never see the Lord take away his judgements here from the earth, until we betake ourselves to a more diligent and holy receiving of the Sacrament. For this very cause there are so many strange diseases amongst us, never formerly known or heard of until these days, as, the French-Pox, the English sweat (as they call it) that even the Physicians themselves are blunted at them, and (as Peter Martyr well observs) hence are all diseases, as plagues, pestilences, (which were late amongst us) dropsies, bloodyflux, Agues, Apoplexies, Convulsions, burning-Feavers, and Impostumes, etc. and all for this cause. One man hath fallen into a Fever, and we wonder at the cause whence he took it; but in truth the communion hath cast him into his Fever, and the Lord will avenge himself on him for the same. Another is sick, and he thinks that a cold hath brought it upon him; but it is the unworthy receiving of the Sacrament that is truly the cause of it. A third man dyeth before his time, even in his full strength, before in the course of nature he hath ended half his days; but the cause is unworthy coming to the Communion, which hath taken hold on him, and cut off the thread of his life.  
Many there be that expound these words in a spiritual sense, Many are sick and weak and many are fallen asleep, that is to say, many have their consciences seared, and their hearts hardened, etc. and this is true also, that because men come unpreparedly, they have their hearts hardened, and their consciences seared, and their soul plagued with many spiritual plagues. But it is as true also in temporal judgements, thou hast had many afflictions, and much sickness laid unto thee; but thank thyself for it; namely, because thou hast come unworthily unto the communion, thou hast had much weakness in thy body, which hath cost thee much money, and weakened thy estate; but thy unholy coming unto the Sacrament, is that which thou mayest thank for it. Thou hast been reproached and contemned, and endured much shame; but take notice of it, that it proceeds from the foregoing cause, and that is a special reason why the Lord hath brought these and many other evils upon thee. Thou canst say the Commandments (for the most part) by rote; but thou didst never know the mystery of this one Commandment, Thou shalt not take the name of the Lord thy God in vain. Behold, the Communion is one of Gods own names, and how many thousands are there in the world that take this name of God in vain? Is there never a drunkard here in this congregation, that hath been at the Sacrament? Is there never a whoremonger, never a covetous worldling? Where is the man, whosoever he be among you all, that is such a one? He is in the state of damnation. Is there never a lukewarm and carnal Christian, that contents himself with a formal worship, and a dead performance of holy duties, that hath no zeal for God, nor courage for his truth, but is careless of all God's commandments? whosoever amongst you are guilty of these sins, or any other, and hath come unto this holy Communion in them, they are the persons, that how oft soever they have received, so oft they have taken this name of the Lord in vain: And if I should examine this Congregation from the one end of it unto the other, I fear that every pew would yield some one, if not many that have taken a Communion (which is one of God's names) in vain. Should I but examine thee that comest unto the Communion this day, how by the last Sacrament thou receivedst, and the last Sermon thou hast heard, thy faith is strengthened, thy repentance renewed, and thy obedience is increased, and thy care doubled for to walk with God? whether thou art made by them more zealous for God, more forward in his worship and service; and every day more holy and heavenly-minded; if not, than t●o● hast taken this Name of the Lord thy God in vain, and the Lord will not hold thee guiltless, that is, the Lord will not take away the guilt from thy conscience, but he will let thy sin lie open, and thou shalt not be cleansed from it, nor justified by the very blood of Jesus Christ, but it shall rest upon thee to thy utter ruin and destruction, unless thou forsake thy sins, and so come preparedly unto this holy Table and banquet. I know there is a convenant of grace, a sweet refreshing for every humbled soul that is hungry and broken for his sins, and for every poor distressed conscience; let all such come and lay their sin upon Christ's cross, and welcome: But if there be any that come in their sins, and will not reform their lives, but be as they came sinners, and so they mean to continue, the Lord himself will lay this man's sins upon his own head, and they shall never be taken away from him, but Christ shall at the day of judgement pronounce him a guilty person, to his eternal condemnation.  
King Belshazzar that abused but the holy Vessels of the Temple, and the Cups thereof, what a small plague befell him for it? Dan. 5. 27, 28. God hath numbered thy Kingdom and finished it, thou art weighed in the balance, and art found too light, thy kingdom is departed from thee, and is given to the Medes and Persians. So (beloved brethren) if any of you shall abuse this Cup of the Lord, coming to it with a filthy unclean heart, and polluted conscience, and earthly affections, there is a hand-writing against every soul that thus cometh this day unto the Table of the Lord: thou art numbered and weighed and found too light: Thou O man and woman, whosoever thou art that profanest and contemnest these holy things of God, thou shalt be found out, and the Lord will keep thee out by his spiritual plagues, and thy sin shall never be done away, but be required at thy hands, and stand in everlasting record against thee; O my brethren, that you would but seriously consider it, and look about you, it being so weighty a thing that so nearly concerns every one of you.  
But I would not have any poor broken heart and humble Soul to mistake me, and so thereby be discouraged: but give me leave (I pray you) to use the words of the Prophet, though spoken in another sense, Psal. 115. Not unto us, O Lord, not unto us, but unto thy Name give the glory: So let me apply this doctrine unto the comfort of all poor brokenhearted sinners, and beat off all carnal profane wretches that live in their sins; not unto you, O drunkards, & swaggerers, not unto you whoremasters and unclean persons, that wallow in ungodliness, I say not unto you, but unto the poor afflicted soul and contrite spirit that lieth bleeding and gasping under the weight of his sin, and that trembles and fears being oppressed with the sense of its own unworthiness, panting and breathing after Christ Jesus, and suing earnestly unto the Throne of grace for mercy and forgiveness: unto thee only belongs this comfort, and therefore take it home to thee, and know it for thyself. Art thou troubled with a hard heart, and an unbelieving soul, and art even wearied and tired out with thy many sins and infirmities? Come thou with comfort unto this holy Communion: for thou shalt be sure to find saving good by it; to thee it shall be a spiritual medicine to heal all thy diseases, and to cure all thy strong and prevailing corruptions; and if thou come unto this holy Table of the Lord, it shall make thee, as it is recorded of Saint Laurence, able to suffer Martyrdom, and to get victory over all thy unruly affections; yea at last thou shalt tread Satan thy arch-enemy under thy feet. Therefore be not dismayed, for the Lord Jesus invites thee to come. What if thy infirmities be many, yet the mercies of God, which he tenders to thee in this Communion▪ are many more. Samson who was the strongest Soldier and Companion in his time that was in Israel to overcome the Philistims, he yet began his strength in weakness, being at the first overcome by a woman: So though the Lord intent to make thee a strong Christian, he will make thee to begin in weakness to perfect thy power, to begin in sin and misery, that he may make thee to end in glory. I know God's children here may receive temporal punishments, and bring temporal scourges upon themselves, as we may see amongst the Corinthians here, but it shall be for their good and amendment, namely, for their correction, and not for their ruin and destruction; that so being chastened by the Lord, they might not be condemned with the world. Therefore if thou comest carelessly and unprofitably, God will chastise thee with the rods of men, as he did Peter, who receiving the Sacrament with his Master over night, yet the next day thrice denied him; but God whipped his soul, and scourged his conscience for it, and beat him black and blue, so that he went out and wept bitterly. Nay he could scarce with off that sin, and recover himself again whilst he lived.  
Wherefore let us take heed of unprepared coming to the Sacrament; for God will not hold such guiltless: Yea, if his own sons or daughters transgress thereby; he will make them to feel the smart of it. But now to come to all such as come month by month, hand over head, without any examination and repentance, in their uncleanness and abomination, making no conscience of their reformation, let me tell them, that it shall be one of Christ's demands of them in the day of judgement, How oft hast thou been at my Table? How oft hast thou been partaker of that holy Communion which I gave unto thee? Hast thou come preparedly, or received worthily, or no? Hast thou eat bread at my Table with me, and lift up thy heel against me? Did I command▪ and thou wouldst not obey? Did I send my Ministers to thee to reform, but thou wouldst not be reform? Did I check and reprove thee for thy pride, blasphemies, drunkenness, covetousness, anger, wrath, malice, fornication, hypocrisy and profaneness in the matter of my worship? and yet wouldst thou still live in these sins? Where are all the Sacraments that thou hast received? How hast behaved thyself? Where are the sins that thou hast forsaken, and pleasing corruptions that thou hast abhorred? What grace and holiness hast thou received by the means thou hast enjoyed? and how hast thou manifested the same through thy whole conversation? Oh! woe, woe unto thee, yea and a world of woes unto thee, and unto all such as shall be silent and speechless to those or the like demands of Christ: for they cannot say they have come out of their sins, and have been reform by the means of grace, and have received spiritual nourishment and refreshing from the heavenly banquet of the Communion of the body and blood of the Lord Jesus Christ.  
A man will especially regard the last words of a dear friend, who is as a man's Soul, when he is to speak upon his deathbed, and will be careful to remember them; and dost thou not more regard the last Will and Testament of our Lord Jesus Christ? we count it a horrible sin to alter the last Will of a man that is dead. Beloved, the Lord Jesus, before he left this world, instituted this blessed Sacrament as his last Will and Testament, and hath given us a charge, that as we would not eat and drink our own damnation by bringing the guilt of his body and blood upon our Souls, so that we should discern the Lords body, and not come unpreparedly in our sins and abominations, without reverence and respect of such holy and high mysteries, as if there were nothing more to be received and looked for after, than the bare and naked element of bread and wine, or as if we did come to communicate with unclean Devils. O my brethren, if you had but faith, you would be able to discern Christ in the Sacrament▪ and therefore when thou comest unto it, thou must prepare and sanctify thyself to communicate with him in those holy Ordinances and heavenly mysteries of his most precious body and blood: for if so be that thou retainest thy sins, and so come unworthily unto this holy Table of the Lord, thou art a great Covenant-breaker with God: For thou never comest unto the Communion, but thou makest and renewest thy covenant with God, wherein thou promisest thus much, or the like in effect; Lord, I have been formerly a drunkard, but now I promise to give it over, and never to be a drunkard more; I have been a scoffer at Religion, and a mocker and derider of thy children, but now I faithfully promise (Lord) that I will never do so any more. I have been wicked and sinful, disobeying and rebelling against all thy holy commandments, and respected not thy judgements and thy promises, and have been careless of thy glory: But now (Lord) as I eat this bread, and drink this wine; so I covenant unto thee, and promise to thee, that I will amend all my sinful ways, and become a reformed Christian. And as I ever look that the body and the blood of the Lord Jesus Christ, represented in the elements, should nourish my soul unto eternal life, so I promise to be disobedient unto the Devil, but faithful and obedient unto thee. I will stop my ears against the alluring enchantments of the world, and wicked suggestions of the Devil; but I will open them wide to hearken to thy voice, that I may obey thy commands. But now as thou hast made it, so if thou hast broken this thy covenant with God, returning to thy former courses of sin and disobedience against him, know thou, that this covenant of thine which thou hast broken, shall stand in full force against thee: for God will assuredly require it at thy hands: and all the Sacraments which thou hast received, thou hast received them but as so many seals and pledges of thy just deserved condemnation.  

Object.  But some man may object and say, Do all that come unworthily unto the Sacrament, eat and drink their own damnation▪ Then many hundreds, yea thousands are damned: Are all damned that have eat and drunk unworthily?  

Answer.  Ans. No, but a man may eat and drink his own damnation three ways: First, in regard of guilt and liableness unto God's wrath: and so he that eateth and drinketh his natural food, his dinner, supper, or breakfast in his sins, eateth and drinketh his own damnation: yea, whosoever thou art, that comest unto this holy banquet in thy sins, in thy pride, choler, malice, wrath or revenge, covetousuesse, hypocrisy, and deadness in God's service, thou never eatest a bit of bread, but thou eatest and drinkest thine own damnation; that is, thou eatest and drinkest that which will witness against thee another day, Deut. 28. 16, 17, 18, 19 ver. etc. If thou ●ilt not hearken to the voice of the Lord thy God, to observe and do all his commandments, than all these curses come upon thee and shall overtake thee: Cursed shalt thou be in the City, and cursed in the field, cursed shall be thy basket and store. Now if thy bread be cursed, than thou art cursed also that eatest it. Secondly, in regard of the seal and obligation in the conscience; so he that eateth and drinketh the Sacrament in his sins, eateth and drinketh his own damnation; that is, he eats and drinks that which seals up his damnation against the great day of account. And thus many amongst us, and I fear the most part of this congregation, have eat and drunk their own damnation. But this seal may be broken off, and God grant it may.  
Thirdly, in regard of sigillation in heaven, and so he that eats and drinks unworthily, and will not be reform, he that receives the Sacrament time after time, yet still retains his sins, and will not be humbled for them, nor forsake them, he setteth a seal in heaven upon his own damnation, that all the whole world can never break off, but such an one most certainly is a damned creature.  
And now (my brethren) God forbid there should be any such here, but that this seal may be broken off: And O that God would put some strength into this word, that it may be broken off by your godly sorrow for your sin, and forsaking of them all: for if this seal be set on your damnation, why do I yet speak unto you, and entreat and beseech you in the name of Christ to come home and be reconciled to him? and I desire to stand here, as Jehoiadah set Porters at the gates of the City, and of the house of the Lord, to keep off all those that come in their uncleanness, 2 Chron. 23. 19 So I stand this day as the Porter of the Lord, to keep the Lords watch, that no profane wretch, no proud hearted sinner, that means not to enter into a new course of life, that no such one come unto this holy communion, I charge you as you will answer the guilt of Christ's blood before God's Throne, that you meddle not with it. But now if there be any that would absent himself because he will the more freely go on in his sins, let him know that such an one excludes himself from the benefits and merits of Christ's death, and shall never have the benefit of a Redeemer at the day of judgement; but shall perish in his sins for his careless neglect, and fearful contempt of so effectual and powerful means of salvation and purging, as is the blood of Christ, truly and really offered in the Sacrament. Wherefore, if thou comest, or comest not, woe is thee, if so be thou livest and continuest in thy sins, and goest on in thy unholy courses.  
And now to conclude; as the Cherubin stood before Paradise with a naked sword to keep Adam out, that he might not enter and so eat of the tree of life: so I bring with me the sword of God, to run it up to the hilt in the heart and bowels of every ungodly man, every rebellious and impenitent sinner this day, that dares presume to rush upon this holy Ordinance of God, with a polluted and an unclean heart. Therefore let me exhort thee, that as thou tenderest the eternal good of thy soul, so thou be careful not to eat the body of Christ, nor drink his blood in thy sins, lest thou eat thine own bane, and drink thine own curse: Nay, so doing, thy misery will be so great, as a good man well weighing and considering of it, said, I profess I had rather have all my veins cut open, and my blood spilt on the ground, than deliver the body and blood of Christ unto a profane sinner: for why should I deliver his own bane and destruction unto him? But now (my brethren and beloved) come out of your sins, come and welcome, if you part with your lusts, and so come, you shall be sure to have his blood to wash your heart, and cleanse you, his righteousness to clear you, and clothe you, his graces to strengthen you, his spirit to heal and to sanctify your hearts and natures; & the Lord Jesus Christ to supply all good that is wanting in you. But if yet notwithstanding all this that hath been said, you will go on in your sins, and live as you did in your swearing, whoring, lying, and drinking, and all manner of filthiness; and as you came to it unclean, so you depart away from it more unclean, and never make any conscience of any reformation: I pronounce this day before God and his elect Angels, that thou shalt surely perish, and thy soul and body be damned and tormented in the scorching flames of hell for evermore. Therefore harken unto instruction, and give ear unto council, now whiles that the Lord offers it unto you, that so you may not harden your hearts any more, but may hear and obey, that your souls may live, and so coming together to this holy and blessed Communion for the better and not for the worse, you may return home with the blessing of children.   

THE DUTY OF COMMUNICANTS: OR, Examination required of every COMMUNICANT. In a SERMON preached, By that Vigilant and Painful Minister of the Word, WILLIAM FENNER, B. D. Sometimes Fellow of Pembroke Hall in Cambridge, and late Pastor of Rochfort in Essex.  
London, Printed by E. T. for John Stafford.   

EXAMINATION Required in every COMMUNICANT A SERMON preached by Master WILLIAM FENNER Minister of GOD'S Word.  1 Cor. 11. 28. But let a man examine himself, and so let him eat of that Bread and drink of that Cup. 
IN the later part of this Chapter the Apostle treats of the Sacrament of the Lords Supper: and first he reproves the Corinthians for their unworthy coming to it, as we see in verse 18. There were Errors, and Schisms, contempt of the poor, drunkenness, excess, disorder, and unprofitableness in the duties of God, they waxed worse and worse by the Sacrament. All these, and sundry other abuses were among them; so that they did not eat the Lords Supper aright as they ought.  
Secondly, he reduceth them back to the first prime institution of it by Jesus Christ, as we see in verse 23. that hereby they might both see how grievously they had abused the Sacrament, and likewise see how they might sanctifiedly use it.  
Thirdly, he shows the danger of unworthy receivers: and this he sets out two ways.  
First by the grievousness of the sin; such a person makes himself guilty of the body and blood of the Lord, as we see, verse 27.  
Secondly, by the doleful consequence that follows upon it; He eats and drinks damnation to himself, as we see verse 29.  
Now in this verse (that I may not trouble you with speaking of any 
The sum of the Text.  more matter than what is necessary for the present Theme) he shows how we may prevent, escape, and avoid this danger; how we may take an order that we do not fall into this grievous sin, that we do not plunge ourselves into this grievous misery: Let a man examine himself, and so let him eat of that Bread, and drink of that Cup. A man must examine himself, sift his own soul, and labour to prepare himself, before he dare to venture on this sacred business. In these words, before we set upon the particular handling of them, we may observe, that  

Observation 1. We must not rush upon the Sacrament.  We must not rush upon the Sacrament.  
There must somewhat be done before we can receive it. Let a man examine himself, and so let him eat of that Bread, and drink of that Cup. There are none of the Ordinances of God, that a man may safely rush upon. wouldst thou offer any sacrifice to God? but thou must stay first, and examine thyself, whether there be not something yet undone. It may be thou hast offended God in something or other; It may be thou art out with thy brother; thou must first go and be reconciled to thy brother, and then offer thy gift, Matth. 5. So wouldst thou reprove thy neighbour? It may be there be somewhat out of order, some indisposedness in thee, thou art not yet in case to set on this duty; it may be thou art faulty, and guilty thyself; it may be thou hast a beam in thine own eye, First (saith the Text) pull the beam out of thine own eye, and then thou mayest see clearly to pull the moat out of thy brother's eye, Matth. 7. 5. So wouldst thou reform thy outward man? But it may be thy inward man is not reform; there is some lust in thy heart, some pride in thy will, some stubbornness in thy spirit, some Idol in thy bosom; First, cleanse the inside of the platter, Matth. 23. 26. There is never an ordinance of God that can be done, but there must be somewhat done first, a man must do something before. As in the choice of officers, as Ministers, as Deacons, other Officers in the Church, first, they must be proved before they be chosen: so in all the Ordinances of God. Would we come to the Sacrament? There is somewhat must be done first, we must examine ourselves, and root out all unsanctifiednesse, and indisposition, that cannot stand with the right communicating in the Lord's supper. And so in every other good duty.  
The reasons of this are;  
First, because naturally we are not invited guests, we are not such as are 
Reason 1. Naturally we are not invited guests.  invited to the Lords Supper; we are children of wrath, and as long as we are in such an estate, we cannot come aright to the Communion. This is children's, bread, and it cannot be given to dogs. Christ, whensoever he sets his dainties before his people, he tells us for whom they are, Take eat, this is my body that is broken for you. This is the supper that is made for you, as it is in this Chapter, verse 24. First we must prove ourselves invited guests.  
It is true, the Lord Christ invites every man to the Lords Supper; but he invites him methodically, he must be in such an estate: but every man is not so fitted: a man must be a member of Christ that means to partake of Christ's death, he must be one that is in Christ, he must be able to prove that he is engrafted into Christ, he must be able to show the mark of the Lord Christ on him. As it is with the some of your great dinners, 
Simile.  and feasts in this City, you have tickets and all that are admitted to the feast, must show their ticket before they are admitted; So thou must be able to show thy ticket, that thou hast an invitation from Christ, thou must have a mark, and token from Christ that thou comest, and comest with his warrant.  
A second reason is, though thou be invited, it may be thou art not disposed. 
Reason 2. We are indisposed.  If a man will do a thing that he is naturally indisposed to, there must be somewhat done before of necessity: So the Lords supper, it is a thing that naturally we are indisposed unto, therefore somewhat must of necessity be done first. Naturally we are unholy, we are unthankful, and carnal, we are in our sins, strangers from God, and the Covenant of God, and from the seal of the Covenant: all this indisposition must be wrought out before we can comfortablely come hither. If Christ would have the very Chamber first trimmed, before he instituted the Passeover, and the Sacrament; much more will he have the soul disposed for him, and the heart cleansed from all filthiness. If he that was of the Peace-offering being indisposed, having his uncleanness upon him, was to be cut off from his people, Levit. 7. 20. what will God do to such people as come hither in their uncleanness and indisposition, unsanctified and unqualified?  
Thirdly suppose we were both invited and disposed, yet this it not enough: 
Reason 3. Solemn preparations required to the Sacrament.  This is a solemn Ordinance of God, and an ordinary disposition will not serve the turn. Though every child of God be ordinarily disposed to every good word and work, to pray, and to hear the word of God, he is prepared and furnished to every well-doing ordinarily and habitually? but a man must be disposed farther; There is a solemn preparation required to the Communion, as in Deut. 16. 15. there were solemn feasts in the Law▪ so there is this solemn feast in the Gospel, and there are solemn preparations required thereto. When we come to the Communion, to eat the Lords Supper, it is not eating and drinking in Christ's presence; for so may any reprobate do, and yet Christ may say to him, Depart from me, thou worker of iniquity. It is not to come and sit in your pews, and wait till the Bread comes, and take it; and till the Cup comes, and drink it, so many a Reprobate may do, as the Corinthians did, that did eat and drink their own damnation. But there must be a solemn preparation to it, to be sealed with the Spirit of Promise, to be righteous by faith in the body and blo●d of Christ; For a man to be humble and empty of his sin, to be ●●●●s●y a●●●● the precious blood of Christ; to be fed and built up in the promises; It is a weighty thing to come to the Communion: a man must be a worthy man, or else he hath nothing to do here. As Solomon said of Adonijah, if he be a worthy man, not a hair shall fall from his head; but if wickedness be found in him, he shall die, 1 Kings 1. 52. So, if we be worthy men and women, not a hair of our heads shall fall to the ground, none of the curses shall light on us, that light on unprepared persons: but if wickedness be found in us, if we be guilty of any sin, if we live in any lust not mortified, if there be any profaneness in our lives, in our families, in our courses and callings, though we catch hold of the horns of the Altar, though we partake of these holy mysteries, yet we shall be so far from having any mercy, as that we shall hasten our own ruin, we set a seal on our own judgement, and make our case worse than it was before.  
Let us take notice of it, and never dare to rush on any of God's Ordinances. 
Use. To take heed of rush performance of duties.  You know what became of the foolish man in the Gospel, that when they were invited to come to the marriage supper, he thought it was nothing but to come with them that came, to crowd in with them, and sit down among the rest; he considered not what he went about, that he might be prepared accordingly; the event was this, he was cast out into utter darkness, Matth. 22. 13. It is dangerous rushing on any of God's ordinances. To rush upon prayer, for a man to fall down upon his knees, and to utter any thing before the Lord hastily with his mouth, not considering that God is in heaven, and he on the earth. A man's word may damn his own soul, and pull vengeance on his own pate, his prayers may prove a curse, his prayer for mercy may be turned into vengeance: So the higher the service, the greater the danger. As the servants 
2 Sam. 15. 17.  of Abigail said to her, Consider what you do, when evil was determined against them: so consider what you do when you come to the Sacrament, you come to a weighty thing, to that, that will either set you nearer to the Kingdom of God, or hell and condemnation. But I let this pass, and come to the words themselves.  Let a man examine himself, and so let him eat of that Bread, and drink of that Cup. 
In these words observe;  
First, the matter of the duty commanded; that is to eat of that bread, and 
Parts of the Text.  drink of that cup.  
Secondly, the manner of doing the duty; not only to eat of that bread; but so to eat; and not only to drink of that cup, but so to drink.  
Thirdly, the rule of direction how to come in a right manner to partake of it, that is, by examining of ourselves, Let a man examine himself, and so let him eat of that bread, and drink of that cup.  
Fourthly and lastly, the benefit following that direction, and that is in this word, But let a man examine himself. He had said before, He that eats and drinks unworthily, is made guilty of the body and blood of the Lord: and, he discerneth not the Lords body, verse 27. But, saith he, as if he should say if a man would prevent this, if a man would take order that he be not guilty of the body and blood of Christ, that he do not come undiscerningly to these heavenly mysteries, but with comfort, and title to the promises, with hope and confidence and speeding there of the benefits of Christ exhibited, then, let a man examine himself, and so let him eat of that bread, and drink of that cup.  
Now I will pass over some of these points, namely that we are to eat 
Necessity of receiving the Lords Supper.  that bread, and drink that cup. There is a necessity that we should receive the Lords supper. I need not stand on this, you know it sufficiently proved by the Sacrament of the Law, which was the forerunner of this Sacrament, that soul that did not partake of that, was to die the death, he was to be cut off from God's people, Num. 9 13. If the Lord was so careful of those Sacraments that were inferior to these (and yet they were of the same substance as these) that the man that neglected to come to them, to partake of them, was to be cut off, to be excommunicated from the people of God, and to be rend off from the congregation of the Saints, then how much more for these heavenly, and weighty, and glorious Ordinances of the Gospel, which are far more glorious than them of the Law? But I will not stand upon that.  
I might here take notice too of the frequency of the duty: for so it hath 
The Lord's Supper to be received often.  dependence on those words formerly, As oft as you eat this bread, and drink this cup, ye show the Lords death, and so, that is, as oft as ye eat, do it in this manner. This is the command of God, that we oft receive the Lords Supper. In the Primitive times St. Basil observes, that they eat it three or four times in a week, on Wednesdays, Frydays, and on the Lord's day; but that was a time of persecution, I will not stand upon that. I think it not needful; But it should be often, we should not thirst it only upon Easter and Whitsuntide. and Christ-tide, three or four times in the year.  
Again, I might observe here from this mystery received, in that he calls it Bread, I might observe against the Papists Transubstantiation, that the bread received, is not transubstantiated, but is bread still; and against that of receiving in one kind; So let him eat of that bread, and drink of that cup: he doth not say, let him eat of that bread only, but he directs the commands in both kinds. But I let this pass, and come to the second thing, that is the manner how we should do this duty.  So let him eat of that bread, and drink of that cup. 
It is not, first let him examine himself, and then let him eat of that 
Observe. The manner of performance of duties to be regarded.  bread, and drink of that cup: But, let him examine himself, and then, SO, let him eat: implying, that examining a man's self helps or aught to help a man to a right manner: and when he hath gotten a right manner, then to eat that bread, and drink that cup; that he may do, not only for matter, that which the Lord commands, but, for manner, as the Lord commands. Beloved, the Lord stands on circumstances as well as on duties: we are all racers, we run, we must so run that we may obtain, 2. Cor. 9 29 So pray that we may speed, so hear that we may be converted, so reprove that we may be edified; so behave ourselves in our places and callings, that we may glorify God. It is not enough for a man to run, but he must so run, if he mean to obtain. Every man will be speaking and doing good things; but so speak, and so do, Jam. 2. 12. The Lord calls upon us to have a care of the manner of duties, as well as of the matter of duties. It is not enough that a man come to eat of that bread, and drink of that cup, but so to eat, and so to drink of it, he must partake of the Lords Table, and so as the Lord enjoins.  
Now the Reasons of this are;  
First, because the same Lord that commands the matter, commands the manner 
Reason 1. The Lord commands the manner as well as the matter.  too. The Lord will have his service well done, as well as done, he will have the work well performed, as well as performed. It is not only the thing that the Lord stands upon, but the right manner and kind of doing it.  
When David persuaded his son Solomon to worship the God of his Fathers, he bids him not only do the thing, but to do it in a right manner, And thou my son Solomon, know thou the God of thy Fathers, and serve him, Is that all? No, but with a perfect heart, and a willing mind, 2. Chron. 28. 9 He commands him to do it, not only for the matter of it, but in the right manner of it. A man may serve God, but if it be not with a perfect heart, and a willing mind, and with a cheerful spirit; if he be not ready to every command, if he do not open his ears to every rebuke, a man doth not serve God at all. The manner either makes all, or mars all.  
Secondly, another Reason is, because circumstances overthrew actions, 
Reason 2. Circumstances overthrew actions, as in Prayer.  if they be not rightly and duly observed. As for example in Scripture, prayer is an action commanded of God: the Lord commands us to pray, that we call upon his name duly, every day, in all our needs and necessities, upon all occasions continually. But now if we pray not aright, not in that manner that the Lord hath prescribed; if we pray either with a guilty defiled conscience, with cold affection, with a dead spirit, or without departing from iniquity, or without a pure heart: if a man pray without the right manner of prayer, he mars all his prayer, it is a howling, and not a prayer. They did not cry to me (saith God) when they howled on their beds, that is, when they prayed, because they did not pray in a right manner, the Lord calls it howling, and not a prayer. We roar as Bears, in Isaiah 59 12. the Prophet nicknames it, speaking in the person of the people, he calls it the roaring of Bears: The Lord had as lief hear the barking of a Dog, or the grunting of a Swine, as a man that doth not pray aright, with a bleeding heart, with contrition of soul and spirit, with a spirit of grace and supplication. When a man prays, and prays not aright, his prayer leaves that name, it is no more a prayer in God's account.  
And so preaching, it is an admirable action; but if a man do not preach 
2 Preaching.  aright, if it be flattering with the enticing words of man's wisdom, or beating the air, and to show his own learning, this overthrows the action of preaching, he preacheth not Christ, but himself; not the Gospel, though the Gospel be in his Sermon all over, yet himself he preacheth, the action is marred, the circumstances mar it.  
So in the Lord's Supper, if a man come not prepared, that he have 
3 Receiving the Sacrament.  not the Wedding Garment, that he be not aright qualified according to the requisites of the Gospel, this is not to eat the Lords Supper; Saith the Apostle, When ye come together, this is not to eat the Lords Supper: you think you eat the Lords Supper, you take the bread and the cup, and can say, Blessed be God, and I pray God to bless me: you may come and do these actions, but the action is altered, the action is diversified when it is not done in a right manner.  
So if a man come to reprove his brother, if he himself be faulty, do you 
4 Brotherly reproof.  think this is sufficient reproof? No, it is hypocrisy. Thou hypocrite, Matth. 7, 5. his reproof of his brother is hypocrisy.  
So, for men to tell one another of their faults, and to tell them with a Spirit of bitterness; this is not Christian dehortation, but biting one another, Gal. 5. 15.  
And so for eating and drinking, beloved, eating is lawful, and drinking 
5 Eating and drinking.  is lawful, and marrying and giving in marriage, all these are lawful, yet if a man eat not aright, and drink not aright, and marry not in the Lord, eat and drink without title to the Lords creatures, that he have not interest in the Covenant of God, if Christ be not in it, how shall he have comfort? Nay, that very nature of his eating is altered, his eating, and drinking and marrying is a sin. As our Lord Christ shows of the old world, They did eat and drink; and were marrying and giving in marriage, till Noah entered into the Ark, and the flood came and swept them away, Mat. 24. 37, he reckons their eating and drinking among their sins, among the reasons and causes why the flood came upon them, they did eat and drink, and marry and give in marriage.  
You will say, was that the reason the flood came? And was that an argument 
Objection.  of their security? Did not Noah eat and drink and marry? And were not his sons married that were in the Ark, and he a grandfather?  
But he did it aright; therefore his eating and drinking is not brought 
Answer.  as a sign of security, but of the old world, that were carnal and wretched people, it was because they did not eat and drink aright.  
There be Rules in eating and drinking, in talking and discoursing, in doing the duties of our callings: There be Rules how you ought to buy and sell, and to do every good word, and work. If these Rules be not observed, the Rules of God's blessed word, the actions themselves are altered; though the things be commanded of God, yea they are cursed and abominable things, when the true form and fashion of them is not regarded, though they be never so godly.  
A garment though it be never so good, if the Tailor handle it not 
Simile.  well, it is marred in the making, if he bring it not to a right form, and make it in a right manner, the man that is to have the garment, is disappointed. So Timber, though it be never so excellent, though it be all Oak, or Elm, or whatsoever tree, though it be never so fit for building, if the Artificer deal not well in handling it, the inhabitant that comes there, may curse the day that ever he came there: if it be not well built, it may fall on his head and kill him, and all that belong to him. So it is in all the Ordinances of God, and the matters of Religion, we must not only do them for matter, but for manner too: for that either makes or mars them.  
Thirdly, another Reason is, because only the right manner of doing duties 
Reason 3. The right manner of doing duties gets the blessing.  gets the blessing. A man may pray a thousand times, and never be heard, he may hear a million of Sermons, and never be converted, a man may come to all the Sacraments in the year, all his life long, and never be sealed against the day of redemption. A man may do the things, and never get the blessing; all the blessing lies in the right manner of doing. Blessed is that servant, whom, when his master comes, he shall find so doing, Matth. 24. 48. He saith not, Whom when his master cometh, he shall find doing. Christ when he cometh to judgement, shall find many doing; it may be he will come in prayer time, it may be he will come in the morning, when many thousands shall be at their prayers in their families: it may be he'll come at night when all are at prayers in their houses; it may be he will come on the Sabath, when all the country is at Church, hearing of Sermons, he shall find many thousands doing, and praying. But blessed is that servant, whom his Lord when he comes, shall find so praying, so hearing, so receiving the Sacrament: He shall find many believing, but so believing gets the blessing: many professing, but it is so professing that gets the comfort, I say, all the blessings of God are promised to the right manner of doing. Now, what is it, when we do duties, what do we look for? Is it not for a blessing? Why do we do the duties, if we do not do them so as we may get the blessing? Now except we observe the right manner of doing them, all is to no purpose.  
Fourthly, another Reason is, the example of Jesus Christ, Christ hath 
Reason 4. Christ's example  given us an example that we should do as he did: Now he did not only do that which his Father bid him do, for matter but for manner, both in all the words he spoke, and in all the deeds that he performed. For the words he spoke, As the Father hath said unto me, even so speak I, John 12. And in John 14. 31. As the Father hath given me commandment, even so do I. Mark, he did not only obey his Father in the matter of his command, but in the manner of it. And as Christ hath done thus, so all that are Christ's, all the servants of God in all ages, they have been very careful, especially of the right manner of obeying God. As it is said of Noah, Gen. 6. 22. As the Lord commanded Noah, even so did he, just as the Lord commanded him, he did not only make an Ark, but so he made all the rooms: so he made it in the same form and figure, and in the same similitude, just as the Lord set him down in the pattern, even so did he. So the Lord sets down the pattern of every good word and work, of all our prayers, and Sermons, and hearing; and conference, and keeping the Sabath, and speaking holily: all our actions have their pattern set down in the word of God. Now as we are to do the things, so we are to do them in the same manner as the Lord commands, even so must we do.  
Fifthly and lastly, except we do it in a right manner, except as we come 
Reason 5. From God's glory.  to the duty, so we come to the right manner, we can never glorify God; The glory of God lies in the manner of doing of things. So let your light shine before men, that they may see your good works, and glorify your father which is in heaven, Matthew. 5. 16. Mark, the light must not shine only in our lives and conversations; but so that the duty must be a means to the glorifying of God. Now the means must have its proportion and likeness, and nature, and mould, and frame, from the nature of the end. Look how the end is that the duty looks unto, so must the frame and fashion of the duty be: Now if the end of all our actions be, that God may be glorified, that must put a form and fashion upon every duty, that it may be so, that he may have glory. Suppose a man pray every day in his family and call all his housbold, his servants, and wife and children, and all under his roof about him every morning and evening: he may dishonour God by prayer every day on this fashion, if a man pray coldly, and carelessly, for form and fashion, without saith, and life, he makes all the ordinances of God vile, and all the works of God contemptible: his household sleeps, one snorts it may be; another is infinitely profane it may be, and though there be divers that would fain be quickened, and wakened, yet his prayer is so cold, there is no life, or heat, nor warmth in it, that God is exceedingly dishonoured, and all are thereby rather worse than better. So for a man's preaching, though it be never so good a duty, yet he must labour to preach so, as the Apostle speaks of his preaching and labour in the work of his Ministry, how he may edify others, and save his own soul. So fight I, not as one that beats the air; but so as I may get the mastery: We must so preach, that we may attain the conversion of the people, or else we may rather do as Hophni and Phineas, the sons of Eli, that made the table of the Lord contemptible, and the Sacrifice of the Lord loathsome in the eyes of the people: So may we do with the ordinances of God.  
Take any duty of religion, if it be not done aright, God hath no glory by it. Suppose thou wouldst reprove thy brother, and tell him of his fault, and check him for his back wardness, or omission of some duty, and for the commission of some sin; if thou do it, do it with a spirit of compassion, and bowels of Jesus Christ, with an humble heart, with a feeling and a pure conscience; I say thou gettest a blot to thy own self, & causest God to be ill spoken of, and the very way of his name to be dishonoured. This will be the effect of it; and so in every other duty. And so I come to the use.  
It is so, that we must not only come to the Sacrament, but come aright; 
Use 1. To reprove those that barely do duties, without looking to the manner.  or do any duty, but we must do it in a right manner? This serves to condemn that natural popery, that is in men's hearts, that is of opus operatum, of the deed done; this is the religion of the Church of Rome, that so man do the duty (indeed it is better if it be done in a right manner,) but if it be done, there is somewhat a man may look for by that. If a man come to the Sacrament, the very eating of the Host, the very partaking of the body of Christ, they make it meritorious: so the very hearing of so many Sermons, the very saying of so many prayers; the very performance of so many duties: the very thing itself, nakedly considered, it is of some validity. This is rooted into the hearts of men, we see it up and down; people do the duty, and think all is well enough, when they consider not how it is done. People pray, but not with zeal; they hear, but not with reverence: People come to the Sacrament, not for the better, but for the worse, they come not in a right manner; and yet every one hopes to speed, and builds himself on this, that God accepts of him. But this is the folly of men's hearts; it is an evident argument that men go foolishly to work in the ways of God. It is the brand of a fool not to be able to observe circumstances. Aristotle the heathen, he saith, it is the part of a wise man to think of, and understand the manner of actions; as a wise man saith, he observes circumstances. It is the part of wisdom to observe the right circumstances of every action, as it is, Ephes. 5. 15. Walk circumspectly, that is, accurately, as it is in the original, not as fools, but as wise. Mark, he persuades them to a right manner of walking; not only to walk in a good course, in praying, and hearing, in obedience, and sobriety, in temperance, faith and diligence in our callings; but do it accurately, in a right manner; do it as wise men, and not as fools, who do it in a wrong manner. It is the part of a fool, I say, to do a thing, and to leave the right manner of doing it. Now this is nothing with God, the Lord doth not esteem any action though it be never so frequently done, except it be done with his own stamp, except it have his own character upon it.  
I remember a story in 2 King. 17. 26. The Assyrians there observed, that God sent Lions among them, because they did not observe the right manner of the God of Israel: they worshipped the God of Israel; but because they observed not the right Manner of his word, he sent Lions among them, to tear and devour them in pieces. So though we pray, and hear, and read, and profess, and have a name that we live; and though we be taken for good people and heap up duties from day to day, and vie performances, and though we do them as many times as the children of God; nay, though we could do them ten thousand times oftener than they, yet if we do them not in a right manner, if we know not the manner of the God of heaven and earth, with humble hearts, and selfe-denying spirits, with holiness of affection, and with purity of heart: if a man do them not in a right manner, the Lord will tear him in pieces, and he shall have no deliverance for all that.  
Another use shall be, what may be the reasons why people are so willing 
Use 2. The reason why men regard the matter and not the manner of duties.  generally, to do duties for the matter, and care not to do them in a right manner. It shall not be amiss a little to show the mystery of this thing: for we see every man is willing to do duties, every man will be praying and coming to Church, many reprobates, and God knows how many carnal hearts are in this congregation, some drunkards it may be, some adulterers, some it may be that committed whoredom the last night, some that have been swearing even now, and deceiving in their shops, there are many carnal hearts; yea every man is willing to do duties, to hear, and to pray; Now what may be the reason that people are willing to do good duties, and yet are loath to come off with their carnal hearts? There are four reasons.  
The first is this, Because the matter of the duty is easy, but the manner is 
Reason 1. The matter of 〈…〉.  difficult. It is an easy matter to pray, to say, Lord I have sinned against heaven and against thee. Lord, I have sworn, I have been a drunkard, I have disallowed the Sabbath, I have done this and that, I pray thee pardon and forgive me, and give me thy grace; it is an easy matter to do this. It is easy for a man to come to Church, and mark what the Minister saith, and follow him from point to point, and it may be he go over it to his famimily. This is good, there are few that come thus far. And so it is easy to come to the Sacrament, to take the Bread and the Cup, and to pray for a blessing, this is easy; but when a man comes to do a duty in a right manner, here is difficulty, when a man doth it with a How; Take heed how ye hear. He doth not call upon people to hear, that is not the matter; there needs no great diligence for that: but, if you will consider How you hear, take heed to that. Here must be a great deal of circumspection; the soul must be marvellous painful, a man must offer violence to his own soul; a man must fight against his own will, a man must beat down his own spirit, he must crucify his own thoughts, must mortify his own mind, and beat down his own soul. It is a hard thing to do in a right manner, as the Lord commands, if we consider how to do it. This is certain, flesh and blood cannot abide to take pains; if it can serve God with ease, and pray with ease, that it will do; but for a man to weep before God, for a man to indict his heart before the throne of grace, to rend his bowels before his maker, to tear the cawl of his heart upon his kees, for a man to vow to God and pay them; for a man to rid his hand of all the wages of iniquity, for a man to purify himself as Christ is pure, for a man to wrestle with God, and to take grace according to the covenant of grace, with life and power; to do it in a right manner, here is religion, and this man cannot abide.  
And so for the Sacrament, for a man to come in a right manner, Oh it is difficult to flesh and blood; for a man to go and examine all his life, to reckon up all his conversation, to anatomize himself from his cradle to this moment; to consider how he hath sinned in his calling, in his family, in his shop, in his company, in his speech, and in his life; to go and judge himself of these, and condemn himself, and to accept of his own punishment, to go and rack his own thoughts, and crucify his own soul: Oh! this is hard, men cannot abide this: therefore they go and take the matter, they observe that, and leave out the manner.  
Secondly, another reason is this, because the matter of duties may be 
Reason. 2. The matter of duties may be done with a proud heart.  done with a proud heart; there is no duty but a man may do it with a proud heart, and never be humble. A man may pray, and use good words, and make good petitions, and have marvellous good language, and Scripture phrase, and terms, and passages, and an admirable sweet tone, and yet have a proud heart. A man may come and Preach a Sermon, he may preach so as that he may strangely affect the hearts of the people, and may make all the people wonder and admire at the gracious words that come from his mouth, and yet have a proud heart.  
A man may hear, and hear oft, and hear the best Preachers in the City; and delight in hearing, and yet have a proud heart. A man may come to the Sacrament, and sit, to ones thinking, as devoutly as any in the Church, and pray when the people pray, and give thanks when others give thanks, and have a kind of moral faith in the Covenant, and a moral application of the promises, and yet have a proud heart. It is the manner of doing duties that humbles the soul, as Saint Paul saith, Acts 20. You know in what manner I have been with you. Why, what was the manner? In all humility of mind, saith he, being among the Ephesians; preaching to them in a right manner, leaving them the example of his own pattern, doing all this in a right manner, he did it in all humility of heart. It is the right manner of prayer that pulls down the heart before God. It is the right manner of hearing the word, that makes a man melt at it. It is the right manner of coming to the Sacrament, that makes a man feel the comfort of God, and the promises of the Gospel, and to seek and find the admirable things contained in it. It is the right manner that makes a man walk lowly with his God.  
Thirdly, another Reason is, Because the matter may stand with an unholy 
Reason 3. The matter of duties may be done, and yet a man be unholy.  life; A man may do a duty for the matter of it, and yet be unholy. This is plain; how many thousands are there that pray, and yet are vain, and covetous, and carnal? How many thousands hear Sermons, and yet are unprofitable? Ever hearing, and never come to the knowledge of the truth. If they were injurious before, they are injurious still; if they were cousners before, they are so still; if they were drunkards before, they are so still. A man may receive the Sacrament every month, and yet may have his lusts, and roll them as a sweet morsel under his tongue; he may delight in his secret lusts, and go on in his deadness of heart. It is the right manner of worshipping God, that purgeth the conscience, and purifieth the soul, and makes a man that there is no room for his corruptions, as you may see, 1 Thess. 2. 10. You yourselves know (saith the Apostle) how holily, and unblamably we walked among you. He speaks there of his manner of walking, and he saith to them, because it was in a right manner, it was an holy manner; such walking as excluded all unholiness, and profaneness. Flesh and blood cannot abide this. Men, they love to pray, and be proud; they love to hear sermons, and to have their profit; they love to profess religion, and still to carry their secret lusts in their bosoms. People love this alive, to go to Gilgal & transgress, to offer sacrifice every new moon, and every morning and to find the labour of their hands, this is right; but for a man to part with his iniquity, that is the thing that goes against the hair.  
The last reason is, because the matter of duties brings not the cross upon 
Reason 4. The matter of duties brings not the cross.  a man. A man may do all the duties of Religion, and never be persecuted for it: a man may be as devout as the devoutest man under heaven, & yet no body hate him for it, except he be devout in a right manner, and worship God in a right manner. One man may reprove another that is wicked; A drunkard may suffer a drunkard's reproof, and be never the worse: A whoremaster may serve his quean so, he may call her so, and yet not be spited, because it is not right. It is the right doing of it that brings the cross; as in 2 Tim. 2. 10. Thou knowest thy manner of life. It was that that brought afflictions and persecutions.  
We may see to this very day many thousands that seem devout men in the Church; they will pray, and will hardly miss any time of prayer, morning or evening; and yet they are far from being persecuted: nay, many of them are main persecutors of the Gospel of God, enemies to the cross of Christ, and adversaries to the Saints of God. We see it plain in Acts 15. 5. we read there of devout women that raised persecution against Paul. Mark, they were devout, and because it was not in a right manner, they persecuted the Apostles, and set themselves against them that were truly faithful. Though wicked men do not love to pray aright, yet many of them are much for praying, they care not how much praying they have, and when they are at prayer, they will pray over from the beginning of the book to the end, they love it alive. But if they come to a prayer that moves the heart, that rifles the conscience, that dogs a man into his bosom that lays a man flat on his face before God, they gnash their teeth at such a prayer. So they love Preaching too; I, it is true, if it be preaching that is flaunting, and glozing, with the enticing words of man's wisdom: but if a man preach to the conscience, if he preach the pure naked word of God, and carry it home to men's souls, this makes them gnash their very teeth, and they could eat the Minister of God for his labour. It is the right manner of duty that is accomdanied with the cross.  
Thirdly, if we ought to be careful to perform duties in a right manner, 
Use 3. To labour to do duties aright.  Let us be exhorted in the fear of God, to go and quicken all our duties, to bring a soul into so many bodies; we have bodies of praying, and bodies of hearing, and bodies of receiving the Sacrament, and of good duties, let us get a soul into them, labour to do them in a right manner. The bare duty is like a carcase. It is a Proverb of the Jews, Prayer without preparation it as a carcase without the soul, that is, a loathsomething; so is prayer without life, and without a right manner of pouring it forth. Let us labour therefore in the fear of God, to pray, and pray aright, to hear, and to hear aright; to seek God, and to seek him with all our hearts, aright, and to do every thing in the right way.  
Let us consider, first, we do not partake of any ordinance at all, 
Motives to perform duties in the right manner.  except we do it in a right manner. I remember a fit place for this in Numbers 11. 14. It is said there, The stranger shall eat the Passeover, and partake of of it according to the ordinance, and the manner of 
1. Motive  it. Where the text puts in the Ordinance of the Passeover, and the manner of it. For it is all one, they are Synonima's. So the Ordinance in every duty, God's ordinance in praying, in hearing the Word, in the Sacramement, in reproof, in every good duty, it is all one; as the selfsame thing. So that if we pray, and do not pray in a right manner, we have not prayed, we do not partake of the ordinance. So when we come to the Sacrament, the ordinance and the manner of it is all one; it is one complete concrete action, we do not partake of it, except we partake of both.  
Secondly consider, it is nothing but hypocrisy, when a man prays, and 
2. Motive.  doth not pray in a right manner; when a man doth any duty to God, and not in right wise, it is nothing but hypocrisy. Mark how our Saviour Christ sets forth the hypocrisy of the Pharisee, Luke 18. 11. The Pharisee stood and prayed thus with himself, he marks this manner of prayer; he doth not say, He stood and prayed this, these words, but, Thus he prayed; he did not pray in a right manner, there was his hypocrisy, and that was the reason he went home not justified.  
Thirdly consider; it makes the ordinance of God of no effect. Thus they 
3. Motive.  make the Conmandements of God of none effect, Matthew 15. 6. He speaks there of their duties that they did in a wrong manner, and their expounding the Scripture, that they did in a wrong wise; and their sacrifice, their offerings, and tithings, their precepts, and many things that were all done after another fashion than God had commanded; therefore saith Christ, Thus they make the Commandment of God of none effect. So we make all the duties of God's worship of none effect. We know there is never an ordinance of God, but it hath great effect if it be rightly performed. Prayer is of great effect, it is able to rend heaven, it is able to pull down God to the soul, it is able to wrestle out a blessing, to quicken the heart, to obtain of God every thing we want: but if a man pray not aright, a man may pray and go away never a whit the more holy, nor more quickened, nor nearer to heaven, nor comfort. So, preaching and hearing, they are admirable Ordinances, what powerful effects have they wrought when they have been done in a right kind? People have cried out and been converted at them; and many a man hath been pulled out of the power of Satan to the Kingdom of Jesus Christ. They had royal glorious effects upon many thousand souls. But what is the reason that our hearing is so uneffectuall? Because we hear not in a right manner, this makes the Ordinance of God of none effect, it makes prayer of no effect, the Word of no effect, the Sacrament and Sabbaths of none effect; you see people partake of these things, and are never the wiser.  
Lastly, it cannot please God, it is only the right manner of doing duties that pleased God, as in 1 Thessalonians, 4. 1. As ye have received of us, How ye ought to walk, and to please God; Mark, there is the manner, That we may know HOW to walk, and by that to please God: It is not enough for a man to walk in good duties, that a man may do and not please God, but (saith he) ye have received the manner HOW to walk and to please God. It is the manner how that pleaseth God. A man may walk to hell upon heaven's ground, he may go to hell in the ways of God, it is 
Simile  possible. Suppose a man should go and take (if it were possible) all the surface of ground between this place and York, and lay it between this place and Dover, a man might go to Dover upon York ground▪ So many a man lays the Ordinances of God in hell way: he walks in the way to hell, and there he lays his prayers, and there his hearing, and his good duties; he prays every day, and hears every day, and doth good duties every day, and yet walks to hell: he goes to hell on heaven's ground; The reason is, because he doth the duty, and doth not observe the manner how he doth it.  
The third thing is, the rule of direction, how we may come to the right manner of receiving the Sacrament, that is, by preparing of a man's self: and the preparation is here set down by the specification of it, namely, in examining himself, Let a man examine himself, and so let him eat of that Bread, and drink of that Cup.  
The general scope of the words, and the Apostles meaning in them, is this, That,  

Observation 1. Eevery man must prepare himself before he come to the Lords Table.  Every man must prepare himself before he come to the Lords Table.  
I cannot stand on this; I will only name it.  
As in the Sacrament of the Passeover, there was preparation for the Passeover. In John. 19 14. it is said of the Disciples of Christ, that they made ready the Passeover. In Matthew, 26. they made the Lamb ready, and the room ready, and themselves ready, and the Table ready, and every thing ready. So in the Sacrament of the Lords Supper, wherein Christ is the true Pascall Lamb, when we come to eat of him, we must make every thing ready, faith ready, and repentance ready, and interest in the promise ready, and hunger and thirst after these spiritual dainties ready, every thing must be ready. Or else like a man that comes into the field to battle, that hath not gotten his sword, nor his weapons ready, that is the way for himself to be killed; so it is when we come to the Communion, and have not all things ready, it is the way to be damned.  
The Reasons of this are;  
First, because the Sacrament is an ordinance of God: Now all the Ordinances 
Reason. It is God's ordinance. Simile.  of God require preparation, they are all spiritual, and naturally a man is carnal, and therefore cannot be prepared. As it is with wood, there is never a tree in the wood, but it is unprepared for building; Is there any tree in the wood of the fashion of a Chimney, or of a Lintel, or a Door? It must first be prepared, as it is in Prov. 24. 27. First prepare thy work without, and then build thine house. So every ordinance is to build a man up in the fear of God, in the grace of God, and in Religion: Now man is naturally unprepared for it; First, a man must fallen his wood, and then cut it, and hew it even, and carve it, and plain it fit, and prepare it, before he build: So a man must hew down his own heart, he must humble his own soul, and qualify all within him, and so be sanctified, before he be fit.  
As for example: in prayer, a man must be prepared to prayer before he pray; he must prepare his heart, and then God's ears will hearken to it. In Psal. 10. 17. The Lord will have the heart prepared before he hear the prayer. So it is with the word of God, a man must be prepared before he hear it: As a man that preacheth must be prepared before he preach, as Ezra is said to prepare his heart. Ezra. 7, 10. He prepared his heart to do the Law, and to teach it: So a Minister cannot preach, except he be prepared beforehand, with a commission from God, with preserving knowledge, with a coal from God's Altar, with a spirit of wisdom and understanding, with a Law of kindness in his lips, with meditation, and with a Theme fitted in his mouth for the people, he must be prepared with a burning and a shining light; or else he shall not edify the congregation: So it is with all other Ordinances. For humbling of a man's soul, a man cannot humble his heart, except he be prepared to it, Amos 4. 12. Prepare to meet thy God, he speaks of humiliation. If a man would humble himself before God, if he be not prepared, if his heart be not prepared to let go the world, his worldly profits, and vain pleasures, and carnal acquaintance, his wont lusts, and former delights. If he be not prepared to let these go, when he comes to keep a Fast, or to afflict his soul, and goes along to do the duty, to lay himself down before Almighty God, some lust or other will stick in his teeth, and intercept his heart, he shall never be able to do it: as Samuel said to the people; If you will turn to the Lord, prepare your hearts to do it, 1 Sam. 7. So it must be in all the ordinances of God, and much more in the Sacrament.  
Secondly, another Reason is, because the Lord Christ hath made great 
Reason 2. Christ hath made preparation for us in the Lords Sup▪  preparations to provide the Lords Supper; therefore we must be prepared to eat it. You know what a great deal ado there was before the Supper was made. Christ must be incarnate, and fulfil all righteousness, he must conclude it upon his suffering; he must tread the winepress alone, and suffer himself to be beaten and rejected of God, and men, and suffer death, the cursed death of the Cross, all these things were concluded upon, before this holy and blessed Supper was provided. Come (saith he) I have prepared my dinner, Matth. 22. Mark, Christ is fain to prepare his dinner; he makes a great Feast: there was great preparation for it; so there must be great preparation of our souls before we can come to this holy banquet. It is true among men, there may be great preparation for a feast, and little or nothing for the eating of it. Sometimes there are two or three day's preparation for a feast, and is eaten presently. The reason is, because man naturally hungers after meat and drink, and he always provides twice or thrice in twenty four hours, for eating and drinking: But the Lord's Supper is a spiritual banquet, a man is every day, and hour, and moment naturally unfit for it, and there is much ado to put an edge upon men's appetites, and a keenness upon men's desires, that they may be fitted and prepared for it.  
Thirdly, another reason is, Because the Lord Christ, when he administers 
Reason 3. Christ looks for good entertainment.  himself in this heavenly mystery, he offers to come into the soul, and he looks for good entertainment; and therefore of necessity there must be preparation for it. You see when a mortal man, an earthly Prince, or a Noble man comes to another man's house, what a deal of preparation there is to provide for him: there is meat made ready, and purging the house, and sweeping the yard, and trimming up the very pales, and every thing, and making clean all the Chambers, and ridding out whatsoever fills it, and every thing that is out of order it set in tune. And what will my Lord think? and what will his Majesty think? he will think he is slighted and contemned; And when he comes in, it may be, his own children shall serve, and his own wife wait at the Table; and there is running up and down of errands, and a great deal of ado to give such a one entertainment. There is preparation to entertain a man, as Saint Paul said to Philemon, I will that you prepare me lodging: how much more when the eternal God shall come under a man's roof, and dine with him?  
Lastly, Because the Sacrament of the Lords Supper, is a part of Christ's last will and Testament. Now it is a terrible thing when we know our Lords will, and prepare not for the doing of it. Look in Luke 12. 48. he that knew it not, did things worthy of stripes; but in verse 47. That servant that knew the Lords will, and prepared not himself, neither did according to his will, shall be beaten with many stripes, that man shall be damned with much damnation; he shall be damned deeper than any body. Dost thou know the Lords Table, that this blessed Sacrament is part of Christ's last Testament? and wilt thou not prepare thyself for it, to get an humble heart, and labour for a holy life, and seek for a thirsty soul, and vow upon new obedience, and enter into Covenant with the Lord Jesus Christ; for a better kind of conversation for the time to come? Wilt thou not go and examine thine own soul, and go and reform whatsoever is amiss in thy family, in thy place and calling? Wilt thou not do these things to prepare for this holy will of Jesus Christ? thou shalt be damned deeper than any body else, because this is a part of God's last Will and Testament, and thou knowest it, and therefore woe unto thee, if thou prepare not for it.   

THE DUTY OF THE REPROVER, And the Persons Reproved. SET FORTH In a SERMON preached, By that Reverend and Faithful Minister of God's Word, WILLIAM FENNER, B. D. Sometimes Fellow of Pembroke Hall in Cambridge, and late Pastor of Rochfort in Essex.  
London, Printed by E. T. for John Stafford.   

THE DUTY OF REPROVERS, And Persons Reproved. A SERMON preached by Master WILLIAM FENNER Minister of GOD'S Word.  PROV. 29. 1. He that being often reproved, hardeneth his neck, shall suddenly be destroyed, and that without remedy. 
THese words, by reason of the ambiguity in the Hebrew tongue, do bear two expositions, and our English can suffer but one.  
The first exposition is this, He that reproveth another, and hardeneth his own neck, shall suddenly be destroyed, and that without remedy. The other is, as we have it here translated, He that being often reproved, hardeneth his neck, shall suddenly be destroyed, and that without remedy.  
I desire to speak of both these expositions, for fear I should miss the true sense of this Text.  
For the first, it is a truth of God every where confirmed in the Sciriptures, that he that reproves another, and yet hardeneth his own heart, he doth but make a rod for his own back, he pulls sudden destruction upon his own self.  
Then Secondly, there is no hindrance from the context, but that this may be the meaning of the text: you know the Proverbs have little or no coherence, except two or three chapters. Indeed there is a coherence in them, but generally through the Proverbs there is none; so that if the text itself will bear one exposition as well as another indifferently, the meaning none can tell, but only as it is h●t.  
Thirdly and lastly, the Text itself favours this exposition: for so the word in the Hebrew is, A man of reproofs, that hardens his own neck▪ shall suddenly be destroyed, and that without remedy.  
Now the Question is, Whether the wise man's meaning here be of the actual reproof, the reproving of another; or of passive reproof, this is undetermined which of these is meant.  
A man can have no light from the coherence, none in the world; and from the text itself, there is as much reason why we should expound it one way (even almost) as the other. So that I say, for fear I should let go the true meaning of the wise man. I desire to speak a little of the active sense. He that often reproves another, and yet hardeneth his own neck, shall suddenly be destroyed, and that without remedy. From hence I may observe, that  

Observation 1. A guilty hardened reprover, shall be destroyed.  A reprover (whether a master or a Minister, or a Magistrate, or a Father, or a private Christian, be he what he will be) that reproveth another, and yet is guilty himself (either in the same kind or else in another, or in any kind) and hardeneth his own heart in it, that man shall suddenly be destroyed without remedy.  
Take a Preacher that preacheth strict doctrine to the people, that is very zealous against their sins, he is up with hell and damnation against their filthy courses: he preacheth for quickening, but himself is not quickened; be threateneth ●udgement against hardness of heart, and yet he hath a hard heart himself; this man pulls destruction upon his own pate. He is like the Pharisees, that imposed upon others grievous burdens, and heavy to be born, but would not touch them with one of their fingers themselves, Matth. 23. 4.  
The Reason of this is; because 
Reason 1. It is against his office.   
First, such a reprover of sin, does it against his office: the office of a reprover, binds him to be blameless, as the Apostle speaks, A Bishop must be blameless, 1 Tim. 3. 2. Every Christian should be blameless; how much more Ministers that bear the office of reprovers? they should be blameless. Nay, if a man, though he take not the office of a reprover, yet if he bear the person of a reprover (as every private Christian must, when God calls him to it: for every man may be called to reprove) though he have no authority over another, though he be a private man, he may bear the person though not the office of a reprover. Now a man must be unculpable, and unblameable himself, or else he sins against his person. If a man reprove another for being carnal, himself must be spiritual, Gal. 6. 1. If any man be overtaken with a fault, ye that are spiritual, restore him. The reprover, the exhorter, and admonisher must be spiritual, 
Reason 2. He cannot reprove to aright end.  if he would draw another to be spiritual.  
Secondly, such a reprover as is guilty himself in that kind, or in any other kind, he can never reprove to a right end. Why seest thou a moat in thy brother's eye, and considerest not the beam in thine own eye? Matthew 7. verse 3. Why (saith he) to what end? what is that thou lookest at? thou art severe to espy faults in thy brother's eye; To what end dost thou reprove him? What is the reason? What is the thing thou wouldst have, that thou findest fault with him? Why seest thou a moat in thy brother's eye? As if he should say, thy end can never be good, it cannot be to do thy brother good: for than thou wouldst do thyself good first. It is not because thou hatest sin; for than thou wouldst detest thine own sin. It cannot be out of a good principle, or to a good end. It is either because thou art a busy body in other men's matters, or thou art censorious, thou lovest to be meddling; or because thou hatest thy brother, and wouldst wreak thy malice on him; thou wouldst fain shame and disgrace him, and by beating him down, get thyself up; or thou wouldst get a cover to thine own conscience; it must be some such end, it cannot be a good end. Christ puts it to a man's conscience, why he reproves his brother, when he is faulty himself.  
Thirdly, another Reason is, such a reprover can never do it in a right 
Reason 3. Not in a right manner.  manner, as Christ saith, Matthew 7. 4, How wilt thou say to thy brother, let me pull the moat out of thine eye, when behold a beam is in thine own eye? How wilt thou do it, in what fashion, or sort? How wilt thou be able to bring this about? A man that is a reprover, had need to have a very clear sight of his own, that sees another man's faults, and will set another to rights, he had need to have a good judgement, to see all the circumstances of reproof, and rebuke, that deals with another. As long as a man hath a beam in his own eye, as long as he hath lusts in his own heart, that will blind his judgement, and darken and cover his eyes, and make him that he shall not be able to see to go about it. How canst thou possibly say to thy brother, let me pull the moat out of thine eye when there is a beam in thine own eye?  
A man that is to reprove another, a Master that will reprove his servant, or a Father his children, or a Minister that will reprove his people, or a Magistrate that will reprove those that are committed to his charge, or any brother that will reprove another, he must do it with a spirit of compassion, with bowels of pity, with a sense and feeling: there is a great deal of wisdom and discretion to be observed in this act. Now when a man hath a beam in his own eye, how shall he be able to do it? That man that is faulty and guilty himself, either he must reprove too harshly, and rigorously, or too sparingly, or too insultingly, he must do it in a wrong manner, it can never be sincerely and truly done, as long as a man hath a lust in his own heart, and he himself is guilty and faulty that is a reprover of his brother. Nay the party reproved, is holpen to retort on him, How dost thou tell me of pride, and worldliness, and covetousness? Who is proud and covetous as thou? Thus a man shall be ready to be hit in the teeth.  
Fourthly, such a reprover is an hypocrite. It is no Christian reproof for 
Reason 4. It is hypocrisy.  a man to do so. Wilt thou go and find fault with thy servant for his laziness of thy service, when thou art lazy in God's service? Wilt thou find fault with thy brother for his pride, and thou art full of fashions? Wilt thou condemn the sins of the times, and thou livest in some lust? This is nothing but hypocrisy. Thou makest as if thou didst stand so much for obedience to God, and oh! there is this and that sin against God, when thyself, art a sinner in that or in another kind; this is hypocrisy, as Christ saith here, Thou hypocrite first cast the beam out of thine own eye, and then thou shalt see clearly to cast the moat out of thy brother's eye. Thou hypocrite: Mark, it is an act of hypocrisy when a man goes to find fault with another, before he has gone to redress his own soul, to purge his own conscience and have shaken hands with the wages of iniquity his own self, before a man hath done this, it is hypocrisy to deal with another. For when a man reproves another he takes a form upon himself of one that is zealous against sin, and an enemy to all sinful practices: Now what is this but hypocrisy, when a man hath not this in him that he pretends? when a man finds fault with another's pride, as if he were humble forsooth, with another's worldliness, as if he were liberal; when a man doth so, he incurs the guilt of hypocrisy in reproving another.  
Fifthly, another reason is, because such a reprover is inexcusable, his 
Reason 5. It m●kes inexcusable.  reproving another man's sin, makes himself inexcusable if his own, as the Apostle speaks, Romans 2. 1. Therefore thou art inexcusable, O man, whosoever thou art, that judgest: for wherein thou judgest another, thou condemnest thyself, for thou dost the same thing. Mark, thy own mouth shall condemn thee; thou findest fault with another man's pride: it seems, he is to be condemned for it, than God condemns thee for thy pride: Thy pride is a fair mark for God's justice, because thou condemnest another. Dost thou find fault with another's hardness of heart, and ill will and backwardness to any thing hat was good, and yet thou art backward? Thou exposest thine own soul to the judgement of God; thou hast taught (as it were) Almighty God how to condemn thee for thy own lusts and corruptions.  
Again, sixthly, another Reason is this, because such a reprover is an absurd 
Reason 6. It is absurd.  person. It is absurd to reprove another, and be faulty ones self, as it is, Rom. 2. 21. Thou that teachest another, teachest thou not thyself? Thou that preachest another should not steal, dost thou steal? This is a strange absurd thing, this reproof doth not sound well in thy mouth: thou stealest, and forbiddest stealing; thou preachest against adultery, and committest it; thou speakest against such and such sins; thou findest fault with them in the children of God, and art guilty thyself, or in thy children or servants, or neighbours, and art obnoxious to them in thine own practice: this is an absurd thing: these rebukes and reproofs sound not well in thy mouth.  
Lastly it is a sign of impudence, Psalm 50. What hast thou to do to take 
Reason 7. It is impudence.  my covenant into thy mouth, when thou hatest to be reform, and hast cast my covenant behind thy back? And to the wicked God saith, What hast thou to do to take my statutes or covenant, into thy mouth, since thou hatest instruction? What hast thou to do to reprove thy brother? If he be proud, what is that to thee, as long as thou art proud thyself? thou goest and flingest stones at him, fling them at thine own heart first. It is a sign of impudence.  
But it may be objected, Shall not a wicked Magistrate punish sin, and a wicked minister preach against the corruptions of the times, and a wicked Master rebuke his servants, and a wicked Father correct his Children? Because he is wicked himself, shall he make himself more wicked, and contract more guilt upon his soul?  
I answer, that such a man is in a dilemma; for the man is bound to reprove, in regard of his office, and yet he is bound in conscience to go and amend himself first. I say, he is bound to reprove all those that God calls him to reprove, in regard of his office: but in regard of conscience he is bound to go and amend his own fault first. Therefore if he be a Magistrate, such as sit upon life and death, Nifi prius, or any action between man and man, if he condemn a malefactor, and there remember himself guilty, he is bound in conscience to arise from the Bench, and go and amend his own sin. And we that are Ministers, when we preach to the people, and remember ourselves guilty, let us lay our hands upon our mouths, at least in votis, before ever we have the face to go and find fault with the people; it is necessary it should be so. Therefore, I say, a man is in a dilemma, if he do not reprove sin, it is against his office, and the person he bears, when God calls him to it; and if he be reproved, than he sins against the command of God, that binds him to be blameless, this is to bear the place of a reprover.  
The Use of this is, first, to let us see that a man that reproves (I speak 
Use 1.  not of Ministers only or of Magistrates, or Fathers, but of every man that reproves either by tongue, in word or in thought, if he find fault in his thought with another man for his sins, and his strange doings,) Let him take heed, he doth but pull a judgement upon his own head; he makes himself inexcusble, as in Rom. 2. 3. the Apostle there speaing of this very point, Thinkest thou O man, that judgest him that doth these things, and dost them, that thou shalt escape the judgement of God? A man that judgeth another and doth the same things, that man certainly shall not escape the judgement of God, as his brother doth not escape his judgement.  
Secondly, another Use shall be for council to every man and woman 
Use 2. To be unblamable ere we reprove.  (for it is every one's case) God hath called every one of us to reprove one another, Ministers to reprove the people, and Magistrates to judge between man and man, and every neighbour is to reprove, when he is called thereto. Now let us mark and observe this rule, let every one of us labour with all care and conscience, to be unblameable, unoffensive, to humble our own souls, to cleanse our own consciences, that we may be able to perform this duty. Beloved we wrong our own souls, if we find fault with others, and suffer ourselves to be faulty.  
When Paul was to preach to the people, knowing that his office of preaching required reproving, you see, lest he should wrong his own soul, how he laboured to be unblameable, saith he, I beat my body down, when I preach to others, lest I become a cast away.  
Again as a man wrongs his own soul, so he dishonours God. It cannot be unknown what an unthankful office, the office of a reprover is, the world cannot abide reproof. The wicked hate the reprover in the gate, Isa. 29. 21. The world is full of scorners, that hate reproof. Prov. 15. 12. Though some men be not so wicked as to hate reproof, yet at least they think hardly of them that reprove; they think they usurp authority over them; and crow over them, or they undertake to be their betters; as a reprover undertakes in that thing to be a man's better. Now when a man is reproved, he is apt to think that his neighbour crows over him, and excerciseth authority upon him, as if he would grow on him, and be his Judge. You see Lot, when he reproved the Sodomites, though as gently as ever he could, My brethren do not so wickedly, presently for all that, they thought hardly of him; What, will this fellow be a judge that came but the other day to sojourn? Gen. 19 Presently they thought hardly of him. So we see, the Prophet doth but find fault with Amaziah for his fault, and presently the King's eyes are blinded, and his heart heardened, Who made you of the King's counsel? 2 Chron. 25. 15. he thought him a meddler, that pried into State-affairs, and into the Court and Kingdom. A man cannot reprove his brother for his sin, but it is a thousand to one if his brother be not ready presently to pry into him, and to look narrowly into his ways, to espy a hole in his coat if he can, or to make one if he cannot: all men's eyes are upon him, and they look strictly and straightly, and if any thing in the world be amiss, they will be sure to mark it, and to make more of it, to make mountains of Molehills. When the blind man did but find fault with the Pharisees, and reprove them a little for persecuting of Christ, what say they? Art thou altogether conceived and born in sin, and wilt thou teach us? John 9 34. Presently they looked on his blindness, and birth, Certainly he is a viler sinner than other men, and shall he go find fault with them? If we mean to reprove another, let us labour to be unblameable, to be Godly and holy, to reform our own ways; let us be sure to purge our own families, to cleanse our own souls, to rid our own hands of all the ways of sin and iniquity, lest God be dishonoured. The word of God will be flung in his own face back again, and the reproof, if it be never so sweet, and never so wise, it will be retorted in a man's own teeth, if he be not unblameable himself. And a man had need to be humble, and lowly, and gentle, and meek, and to put on all bowels, and gentleness of heart, if he will reprove.  
All sins are not to be reproved alike, some with sharpness, some with lenity. He is a Mountebank, that will open a vein for every wheal and pimple. The reprover is like them in Isaiah, when they deal with 
Simile.  the Cummin and Fetches, a little rod will beat them out, but when they come to the Corn, Wheat, and Rye, they beat them out with the Cartwheel: So when we meet with a hard-hearted spirit, we must use stronger corrosives to them, and gentler admonitions and rebukes towards others that sin with a lesser and a weaker hand. But this is a thing that a man must be marvellous careful of, that reproves. Nay, let a man be unblameable for the present, if he have been faulty before if it were seven, or ten, or twenty years before, if it be known, it is a thousand to one, but he shall be hit in the teeth with it, when he reproves: you committed adultery, and you did steal at such a time, if it were never so long ago. Therefore St. Paul would not consent to take Mark with him in the ministry, Acts 15. because he had been offensive to the Church before. We had need to be marvellous careful and wary, if we will reprove.  
I had thought to have named other Uses, but I leave this exposition, and take it as it is passively interpreted.  He that being often reproved, hardeneth his neck, shall suddenly be destroyed, and that without remedy. 
THough it may be expounded the other way, yet I rather incline to 
The second exposition.  this.  
The Reason is;  
Because this is the constant current of all interpreters generally. I meet but with one or two that expond it the other way; but all passively, He that being often reproved, hardeneth his neck, etc.  
Secondly, because the word in the original is, A man of reproofs that hardeneth his own neck. Now, though it be indifferent whether it be active or passive, yet look in the scripture, and you shall find it more often passive then active. A man of reproofs, that is a man often reproved, in the passive. As in Isaiah 53. 3. Christ is a man of sorrows, not making others sorry, but made sorry passively. And so in Dan. 9 23. It is said Daniel was a man of desires, that is, not a man desiring other men, or other things, not actively desiring, but passively, desired, beloved of God exceedingly. So it is said of Jeremiah, Jerem. 15. 10. he was a man of strife, not a man striving with others, but a man striven with. So in 1 King. 2. 26. A man of death, that is, not kill others, but to be killed himself. It is taken more frequently in the passive sense; and we may more boldly take it so. A man of reprofs, that is, reproved again and again, that hath received divers reproofs, and yet hardeneth his own neck, shall suddenly he destroyed and that without remedy. Here I might observe by the way, this point of Doctrine, That,  
The Lord doth not destroy man willingly.  
He saith not, A man shall be destroyed without remedy; but a man 
The Lord doth not destroy men willingly. God destroys not but for sin.  when he hath sinned against God, when he had committed sin, and not only so, but when he is reproved for his sin, and goeth on. The Lord doth not destroy a man nakedly, but upon consideration of sin. Willingly the Lord doth not afflict any, Lament. 3. Mercy and punishment they flow from God, as the honey and the sting from the Bee; the Bee yieldeth honey 
Simile.  of her own nature, but she doth not sting, but when she is provoked: So the Lord is gracious, and good, and favourable, and kind, and blesseth his people from his own nature, but he doth not punish, and plague, and destroy, but being provoked by sin and iniquity. I will not stand to follow this point, I let it go.  
The text itself contains the great mercy of God in lending a man a reproof. 
Observation 1. A great mercy to be reproved   
And what a great sin it is, what a great ill it is for a man to sin against his reproof. The greatness of the ill is set down two ways.  
First, by the great sinfulness of the thing, it is called the hardening of a man's own neck.  
Secondly, by the greatness of the punishment that God inflicts upon this sin, and that is, he will destroy him, and that without remedy.  
For the first, namely, what a great mercy it is for God to let a man be reproved for his sins. It may be proved by many places of Scripture only, I find Scripture is to be brought as an aggravation of sin, when they sinned against reproof, Hosea 5. 1. saith he, they are profound to commit sin, though I have been a rebuker of them all. As if he should say, Though I have been so merciful, as to show them the danger of sin, to tell them what would become of their wretched courses; though I have called them to repentance, and have given them warning what would be the issue of these things; yet for all this, for all my mercy, they have gone on in their sins, though I have reproved them. This Though is a word of aggravation, as we see in the speech of Daniel to Belshazzar; Thou, O King, hast not humbled thyself, though thou knewest this: as if he had said, though the Lord let thee know the punishment upon thy father, and the plagues of Nabuchadnezzar thy grandfather, though the Lord have let thee understand what it is for thee to exalt thyself against him; yet thou art not humbled; he aggravates his sin; So, this aggravates a man's sin, when he goes on, notwithstanding he is reproved.  
The Reasons are;  
First, because when God reproves a man of sin, the reproof primarily comes 
Reason 1. Reproofs come from love.  out of love; therefore when he reproved Laodicea, and told her she was lukewarm, and said, I would thou wert either hot or cold, and since she was neither, he would spew her out of his mouth; he tells her whence the reproof flowed; because I love, I reprove: As many as I love, I rebuke, Revel. 3. 19 It is not out of ill will that I tell thee of thy lukewarmness, and threaten to spew thee out of my mouth; I tell thee these things that thou mayst avoid that ill; I say, God's reproofs flow primarily from love to men, whereby he would have them lay aside their wretched courses, and avoid the judgements. Nay, it is an argument of hatred, when a man doth not reprove his brother of sin. If God let a man go on in sin, and never tell him of his drunkenness, nor never find fault with his pride and security, never convince him, or wound, or touch him, nor deal with him about his unsettled estate, and his rotten conditions, It is a sign God hates the man: But when God reproves a man from day to day, Man thou art a proud creature, thou shalt to hell for thy pride, and hypocrisy, and security, and hardness of heart: When the Lord reproves a man from day to day, this is an argument of love; the other is an effect of hatred, not to reprove; Thou shalt not hate thy brother in thy heart, saith Moses, but shalt in any wise reprove him, and not suffer sin to be upon him, Levit: 19 17. Thou hatest thy brother when thou seest him sin, and dost not warn him; and knowest he is guilty of sinful courses, and dost not reprove him; and when thou hast time, and place, and opportunity, and fit circumstances to reprove, and yet thou wilt not do it, it is a sign thou hatest thy brother; it is the greatest degree of hatred on them. If a man deny food for the body, and let a man rather die of hunger, than he will give him meat, or let a man fall into a pit, rather than he will prevent the mischief, a man is guilty of bodily murder: but thou art guilty of the soul of thy brother, if thou let him fall into sin. Thou thinkest thy brother is harsh, he will not bear 
Prov. 10. 17.  with thee, he is hasty and testy: no, thou art in an error, That man that hates reproof, erreth, saith Solomon. Indeed a man should not be too sharp, but first tell his brother in private that he is in an error: for, reproof is a means of grace, it flows from great love, it is the providence of God that hath cast it about, that thou shouldest have reproof given thee; if thou have a heart to take it. It is an argument of love.  
Another reason is taken from the primary end of reproof, which is to bring 
Reason. 2. They tend to good.  a man to good, to reduce him into a right way, to convert a man, to save his soul, that is the primary end of reproof and admonition: therefore to go in sins contrary to it, must needs be a great evil. As Solomon brings in the wisdom of the Father, Jesus Christ, calling upon people, O ye fools, how long will ye love folly? turn at my reproof. Mark what follows, to what end; I will pour my spirit on you. There is the end he tells them, O ye fools, wretched people without understanding, that go on in sin, and harden your own hearts, that repent not, nor turn not to God, that will not submit to his wisdom, nor embrace his word: ye fools, that wrong your own souls, Oh turn at my reproof. Why? This is the reason that God reproves a man on this fashion, it is, that a man may have the Spirit of God granted him. If thou have an ear to hear reproof, and a heart to drink it in, and to wear it as a crown of gold on thy head, and as a chain about thy neck, thou shouldest have the Spirit of God for thy labour: the Lord reproves thee that thou mightest return back, and have the Spirit, and have mercy and forgiveness. This is all the ill-will that God's Ministers bear thee, and all the hatred that reprovers show, when they tell thee of thy sins whatsoever they be, that they may stop thy steps from going down to Hell.  
When the Lord sends thee Sermon upon Sermon, Preacher after Preacher, thou art called on day by day, (as you hear in this place) This is the infinite goodness of God towards your souls; therefore your sin is infinite great if you do not amend, as the wise man saith, He that hates reproof shall surely die, Prov. 15. 10. there is no remedy for that man. That man that puts off repentance, God reproves him from day to day, on the Sabbath day, and on the week days; he goes to this man and here he is reproved, and to another, and there he is reproved, and yet he goes on in his deadness and formality in the ordinances of God, that man shall surely die, there is no remedy, he sins against the infinite mercy of God.  
Thirdly, there is no reason in the world why reproof should be taken 
Reason 3. It is brutish to reprove them.  otherwise than with all willingness, and thankfulness, and cheerfulness. If a man have but the reason of a man in him; he must needs take reproof in good part; he must be a beast that doth not judge well of him that reproves him▪ There is an excellent place, Prov. 12. 1. He that puts off reproof is brutish; he that hates reproof is the brute, that man hath no reason in him. Art thou a swearer, and art reproved for it? thy brother tells thee thou wilt be damned for it; Dost thou chafe at that man? thou art a beast, thou hast no more understanding than an Ox or 
Simile.  an Ass. As it is with a horse, when the Ostler comes to rub him, he kicks with his heel, when he only beats of the dirt, he lifts up his hinder leg on him, and it may be wounds him so thou hast no more understanding than a beast, that finds fault with one that reproves thee for thy sins. So that whatsoever thy sin be, he that tells thee of it, there is no reason in the world but that he should be a dear man to thee. Me thinks of all men under heaven, godly Ministers that are faithful in their place and calling, should be the dearest men to you upon the face of the earth. Why? because they reprove you, and tell you of your sins, and what will become of your souls, what will be the issue and Catastrophe of all you ways. You that come to Church every day, may read a Lecture in the Word of God, what will be your doom at the last day: you are told of your pride, and adultery, of your whoredom, and oaths, carnal Gospelers of their secure and carnal condition, and common professors of their formality, and other lusts that men are given to; you are told of all: I say, the feet of God's messengers should be beautiful, you should hug the messengers, and put their reproofs in your bosoms, and let them have power and efficacy on your souls; and go and put them in practice.  
The Use of this is;  
First, is it so, that it is the infinite mercy of God to reprove men of their sins, to tell them of whatsoever is amiss in their hearts and lives? 
Use 1. The misery to want reprovers.  let me tell you, First, see here what an infinite punishment God is bringing upon that kingdom when he is taking away reprovers from them: when God takes away reprovers, he takes away all mercy and loving kindness. Therefore God when he threatened to deliver up Judah, to curse that Kingdom, to plague them for their rebellion, and utterly to give them over, he saith, he will take away the reprover; saith he to the Prophet, Thou shalt be dumb and not open thy mouth, thou shalt not be a reprover to this people, Ezek. 2. 26. When the Lord would curse that people; and bind them over to a reprobate sense, and deliver them to wrath, the Prophet shall not be a reprover, he silences the Prophet. Or as Piscator thinks, the anger of God silenced him, or confined him to his 
Or Angel.  house, that he should not prophesy. So when God silences his Ministers, that he takes them from a place, or threatens to take them away, it is a sign of heavy vengeance towards such a people. It may be wicked people laughed at them, and made it a matter of nothing, they were glad that Ezekiel's mouth was gagged, and it were no matter if the country were rid of a company of Puritans; though they had no such word then, they had as bad, they think all is well: but the time will come, that they will curse the day that ever they provoked God to take away their Ministers, we enjoy them by the mercy of God, other places have lost them God knows how soon we may lose ours. In Hosea 4. 4. the Lord, there, when he would set out the desperate estate of the children of Ephram delivers them up to such a state and condition, that none should reprove them, Let none reprove another. If they will sin, let them: if they will go on in Idolatry, let them; If they will harden their own hearts, let them; if they will die in sin, let them; if they will perish, and be damned for ever, let them. Let no man reprove another. It is a lamentable state.  
Generally, people are glad when the Land is swept of all the good Ministers, and the good servants of God: they had rather hear a fine song in a pulpit, of one that preacheth morally, or it may be preacheth his own self, or the like; but the time will come, when they shall say as Solomon saith, It is better to hear the reproof of the wise than the song of fools, Ecclesiastes 7. 5. people love alive to hear the song of fools. When a fool comes up and preacheth, At what time soever a sinner shall repent him of his sin: And, be not just overmuch; and what need such a do? Here is more pother than need, and abuse places, and wrest Scripture. As for example, the thief on the Cross was saved at the last with a word or two; and they bring the example of the Publican, that cried, God be merciful to me a sinner, and went justified to his house rather than the Pharisee that made long prayers. And rush, what need men be so zealous, and precise, and puritanical? Whosoever calls upon the name of God, shall be saved: people love alive such songs of fools: but the time shall come when people's eyes shall be opened, and their consciences awakened, and then they will wish, O that we had heard the reproof of the wise!  
The second use makes against those that despise the reproof of the wise, ye 
Use 2. Against despisers of reproof.  despise not men but God; ye have despised me, Prov. 1. 30. You think you despise a poor Minister, he is strict, and harsh with your souls, and presseth these things upon your consciences, and it may be, more than he hath warrant to do: so you think you do not despise God, but only the Minister: Nay, saith Christ, you have despised my reproof. When you despise them that Christ sends, you despise him. This is an express and an explicit sign of a man's everlasting destruction, when he despiseth reproof, as in that speech of the Prophet to Amaziah, I know that the Lord hath determined to destroy thee: because thou hast not harkened to my reproof, 2. Chron. 25. 16. So I may say, I know that God hath determined to destroy a Nation, a City, or people, when they will not take counsel of God's Messengers, when they will not hearken to instruction. They have been called upon, national sins have been ripped up, parochial sins have been spoken of, yet when they are told, they will not be reproved. We that are the Ministers of God, know that God will destroy as many as turn not at reproof. I let this pass.  
I should now show the grievousness of this ill of standing out against reproof: it is expressed two ways;  
First, in the sinfulness of it, to harden a man's heart. 
The grievousness of standing out against reproof.   
Secondly in the punishment; He shall be destroyed without remedy. And in the destruction you may see here,  
First, the unexpectedness of it, He shall be destroyed suddenly.  
Secondly the totalnesse of it, He shall be destroyed. The word signifies to shatter all in pieces.  
Thirdly, the irrecoverableness of it, without remedy.  
Fourthly, the suitableness of it, his punishment is according to his sin. Mark, as he hardened his own heart against God, so God will harden his heart against him; as no remedy would turn him from his sin, so no remedy shall turn God from his wrath: As his sin was in hardening his heart like a stone, so God shall deal with him as a stone is dealt with, he shall destroy him. The word in the original signifies broken to pieces as a stone is broken, that is, the Lord will deal with him just in his own kind. Hence I might observe this doctrine, that,  
The Lord proportions punishments to men's sins.  
Just as a man's sin is, so is the punishment. David sinned in numbering 
Doct. God proportions punishments to sins.  the people 2 Sam 24. 15. and God punished him in that; Pharaoh sinned in destroying and drowning the males of the Israelites; God smote his first born: He drowned their babes, and he himself was drowned in the sea. I might bring abundance of examples.  
Now the Reasons of this are  
First, because hereby a man's punishment appears to be so much the more equal and worthy. Retaliation is a most equal punishment to the sin; 
Reas. 1. To show the equity of punishment.  there is no inequality in it but this, that it is too merciful, An eye for an eye, and a tooth for a tooth, burn for burn, wound for wound. You know an eye is equal for an eye: so when God punisheth a man just in his own kind, quid for quo, that as there was no remedy would turn him from his sin, so there shall be no remedy shall turn God from his wrath. Herein God's punishment appears the most equal, Revelations 16. 5. 6. Thou art righteous, O Lord, in that thou judgest thus, for she hath shed the blood of thy Saints, therefore thou hast given them blood to drink, for they are worthy. Thou thirstedst after blood, there it is for thee: so this is most equal, when men have dealt thus and thus with God, when God shall deal so and so with them, they cannot find fault. When a man drinks as he brews, and reaps as he sows, and finds as he brings, what inequality is here? It shall come to pass, that as when I called they would not hear, so when they call I will not answer, Zach. 7. When God calls upon thee, and thou wilt not hear, afterwards when thou callest for mercy, if he do not hear thee, it is just.  
Secondly, another reason is, because this stops a man's mouth, it convinceth a man's conscience; when a man's conscience finds that he is served in his own kind, that he is paid in his own coin, it stops his mouth Adonibezck, he had cut off the thumbs and toes of 70 Kings: afterwards he was served just so as he had dealt with others; he had cut off their thumbs and toes, & made them gather orts under his table, so afterwards his thumbs and toes were cut off. Now mark what his conscience saith, Judg. 1. 7. As I have dealt, so God hath dealt with me. As if he had said, God knows wherefore the children of Judah have done this: they know not why they cut off my thumbs, and the reason why they cut off my toes: God knows what they looked at in punishing me thus: but God's just providence hath dealt thus with me, in this kind I served others. This is so palpable a punishment, so equal and just, that though the sin were committed twenty years ago, yet a man's conscience will find out his sin twenty years after. As joseph's brethren sold him, and after cast him into a pit, two and twenty years after, when Joseph was harsh with them, see what their conscience saith; Doubtless we are guilty of our brother's blood, when we saw the anguish of his soul, and he besought us, and we would not hear. As if they had said, What is the matter why the man is thus harsh? He never saw us before, why should he be so harsh, and we be strangers? Nay, saith conscience, you are well served, remember you were harsh to your brother, if you dealt so with him, marvel not if you be dealt so with. And after, when they came to their Inn, and found their money, they wondered, What is this that God hath done? Their conscience, I warrant you, hit them in the teeth: without doubt they thought the money that they took for selling of their brother had haunted them as a Ghost; did not we pay the man money for his corn that we bought? Nay, saith conscience, you are rightly served, here is the money you sold your brother for, (though it were not so) without doubt conscience upbraided them. Naturally we are apt to find fault with God's judgements, and quarrel, but when conscience sees the equity of them, we have nothing to say.  
Thirdly, all the standers by may see the equity of it, when the punishment is according to the sin: Nay, Divinity makes this Argument; that there is a God to judge the earth, because men are punished in their own kind. I will show you one example of Abimelech, that wretch, that slew seventy of his brethren upon one stone, Judg. 9 7. afterward when he came to stand under the Tower of Abel, a woman flung a piece of a millstone upon his head, and killed him: This was strange, all the standers by might say, that Abimelech should be killed with a stone: no question the woman thought nothing, she flung the stone because she had nothing else to fling; it was strange that it should hit him so pat, it might have hit another as well as him, the stone might have fallen to the ground as well as on him; and that it should be by a woman, and a millstone too: Millstones are not used on the top of a Tower, and a millstone broken that a woman could lift it, and that he should be killed by a millstone and not with a sword, nay, might all the standers by say, This God hath done, he was the son of a strange woman, and a woman hath killed him; he killed his brethren upon one stone, and now a stone hath killed him; all the world might be able to say; This God hath done.  
The Use of this is,  
First, let no creature in the world complain of God's dealing, if he punish us according to our kind: he that kills with the sword shall be killed with the sword. He that stops his ears from hearing the poor, what shall his punishment be? He shall cry and not be heard. He that shows no mercy, how shall he be punished? He shall receive no mercy, James 2. 13. woe to thee that spoyledst, and wast not spoiled▪ when thou ceasest spoiling, others shall spoil thee, Isa 33. 2. Judge not, (saith Christ,) what if I do? Then thou shalt be judged. Thus God recompenseth the fruit of a man's doing. Here is no Momus can complain; no Aristarchus, that can find fault with the justice and judgement of God.  
Secondly, It is not amiss to consider and see how God proportions punishments to sins.  
In 

Kind,  
Quantity,  
Quality,  
Time,  
Place, and other Circumstances.    
In Kind; He shall eat the fruit of his own ways, that is, he shall be punished in kind. It is a similitude from a tree, every tree brings forth according to its own kind; if it be an Appletree, it brings forth Apples; if a Crabtree, Crabs; a Pear-tree, Pears; So every sinner shall be punished in their kind, a Minister shall be punished in his kind, wicked Masters in their kind, Servants in theirs, Rich in theirs, poor in theirs: If a man be a drunkard, he shall be punished in one kind; if he be an adulterer, in another: Every man shall eat the fruit of his own ways. Every sin brings an homogeneal punishment, according to the nature of it. I cannot stand to follow this, though it he very clear in Scripture.  
Secondly, it is in Quantity God proportions the punishment according to the sin; he that sows sparingly, shall reap sparingly; but he that sows bountifully, shall reap bountifully. Little sins, little punishments; and great sins, great punishments. There are little sins, moat sins, gnat sins, and there are Camel sins; so there are little and great punishments, some meet with many, some with fewer stripes. Just according to a man's sins, so the Lord shapes out the punishment, for great sinners, great plagues, and for every one according to his own measure. God hath a pair of balances that he means to weigh men in: As he weighed Belshazzar, so he will weigh thee, and look how much sin thou puttest in one scale, so much punishment God will put in the other; He will not abate thee one oath, not one idle thought, not one breach of the Sabbath, not one neglect of hearing the Word, or of other duties: the Lord will put wrath in one balance, as thou puttest sin in the other; he will make the scales even to a hair: as he dealt with Belshazzar, He will lay righteousness to the line, and judgement, to the plummet, and weigh thee out in the scales, and thou shalt have just according to thy sins.  
As the Lord deals with his own people, he will not abate so much as a cup of cold water, but it shall be rewarded; he will reward all, from the greatest to the least: so he will deal with the wicked, there shall no sin pass unpunished.  
Again, there is a proportion in the Quality. If Adam sin in eating, he shall be punished in eating; if the women of Judah sin in apparel, they shall be punished in apparel, Isa 3. 24. In Wis. 11. 16. A man shall be punished in that that he sins in. If Absalon sin in his hair, he shall be punished in it; Nabuchadnezzar might find his sin in his brutish condition, and the Prodigal might find his sin in the Hog▪ trough: so if thou find thyself in want, consider if thou hast not wasted thy means: if thou hast not been vain in building, and prodigal in spending, or gaming or unnecessary bounty, and in moderate liberality beyond thy means: Art thou punished in thy Trade, or Children? etc. see if thou hast not sinned in them, for where there is sin, God will proportion the punishment to the sin.  
Fourthly, God proportions the punishment to the sin in regard of the time. The same hour that Belshazzar was drinking and quaffing in the Temple, the same hour the hand of God was upon him; if it be not upon thee the same hour, it may be to morrow at the same hour. It may be thou hast sinned this day at such an hour, it may be God may strike thee to morrow at the same time, or this day seven-night, it may be the next year. Nabuchadnezzar was warned of his pride this year and the same time twelvemonth the Lord drove him from among men. So in Acts 13. 42. one Sabbath day the Jews heard Paul preach and went out before the Sermon was quite done, they were not able to stand to the blessing; the same day seven-night the Lord made the Apostles shake off the dust of their feet against them, and leave them to a reprobate sense.  
Fifthly, the Lord proportions his punishments to the place. It is strange many times, that the drunkard should get his death in the same Alehouse where he got his liquor. In Judg. 7. in that story of Oreb and Zeeb, Oreb at the rock Oreb devised against the children of Israel, and upon the same rock he was killed; And Zeeb another persecuter of the Children of God; so the Psalmist calls them, he at the Wine press of Zeeb took victuals from the children of Israel, and in the same place his own life was taken away.  
Just as Judges and Magistrates at this day, they hang up men where they have done the villainy. As they do with Dogs and Cats, they carry them to the place, to the Cellar or the Buttery where they do the mischief. But the beasts themselves though they have no reason, are able to pick out the meaning of it. The Lord punisheth sinners in the same place. Here where thou hast been deaf to hear the word of God, when thy heart riseth against the Preacher, in the same place, it may be the Lord will deliver thee up to a reprobate sense. In the same place, at the Lords Table, where thou comest unworthily, thou shalt eat and drink thine own damnation.   

THE NECESSITY OF SELF-DENIAL. In a SERMON By that laborious and faithful Messenger of CHRIST, WILLIAM FENNER, Sometimes Fellow of Pembroke Hall in Cambridge, and late Minister of Rochfort in Essex.  
London, Printed by E. T. for John Stafford.   

Practical DIVINITY: OR, GOSPEL-LIGHT: Shining forth In several choice SERMONS, on divers Texts of Scripture.  
Viz. 1. The Misery of earthly thoughts, on Isa. 55. 7.  
Viz. 2. A Sermon of Self-denial, on Luke 9 23.  
Viz. 3. The efficacy of importunate Prayer, in two Sermons, on Luke 11. 9  
Viz. 4. The necessity of Gospel-obedience, in two Sermons, on Colos. 1. 10.  
Viz. 5. A Caveat against late Repentance, on Luke 23. 24.  
Viz. 6. The Sovereign virtue of the Gospel, on Psal. 147. 3.  
Viz. 7. A Funeral Sermon, on Isa. 57 1.  
Preached by that laborious and faithful Messenger of CHRIST, WILLIAM FENNER, Sometimes Fellow of Pembroke Hall in Cambridge, and late Minister of Rochfort in Essex.  
London, Printed by E. T. for John Stafford.   

THE MISERY OF Earthly Thoughts.  ISA. 55. 7. Let the wicked forsake his way, and the unrighteous man his thoughts and let him return unto the Lord, etc. 
I Have heretofore begun the Doctrine of the Thoughts of men; Now I desire to finish it. Whence we had this Point: that  
Those whose minds run habitually on earthly 
Doctrine:  things, are yet in the state of misery.  
First, Because a man is in the state of misery till he hath repent: Now, until a man have forsaken his old thoughts, that man hath not repent. Oh Jerusalem, wash thy heart, Jer. 4. 14. A man must not only ●id himself of vain thoughts, but he must wash his heart clean, with this Emphasis, That he may be saved: No salvation without this. How long shall vain thoughts lodge within thee?  
2. As a man is in the state of misery, till he have repent, so also till he is in Christ. Now when a man is led by his own vain thoughts, his thoughts being not sanctified; so long that man is not in Christ. If he were in Christ, Christ would sanctify his thoughts. I but, may some man say, He hath wronged me, ergo, I will think thus and thus▪ Nay, but Christ casteth down the strong holds, and if thou wilt not yield, Christ will cast thee off; but if thou belong to Christ, he will cast all down before thee.  
3. That man is in the state of misery, that doth not love God, that walks not with God in his thoughts, Thou shalt love the Lord thy God, etc. Mat. 22. 37. So I do, says one, and yet I think on my vanities too: And thus carnal men think they love God. But if thou love God with all thy heart, thou lovest him with all that is in thy heart; for what is a man's heart, but the purposes of his heart? Now if a man give not over vain purposes, he loves not God with all his heart.  
4. That man that cannot forsake sin, is in the state of misery, and can never enter into life, (see the Text) the wicked must forsake his ways. A man must deny his own words, and speak according to Gods own warrant: the actions of men's lives are the ways of their thoughts; the Tongue must not only forsake his way, but the Heart his way also; else a man is a wicked man, Prov. 13. 26. He is wicked whose thoughts are not sanctified. But what will men say? shall we be condemned for a thought? words are small sins, and thoughts are less: Must a man then so strictly look to his thoughts? I will make it plain, that for a man to be vain-thoughted, is a grievous sin;  
1. Because if the sin of vain thoughts be pardoned, it will ask abundance of mercy.  
Mark the Text, Abundantly pardon: No repentance, no mercy, no abundance of it; ergo, it is not so small as the world takes it to be.  
2. Thoughts are the sins of the highest part of a man; for they are the sins of the heart; and surely the sins of the chiefest part are greater than any other. A King counts it not much for a Rogue to steal by the ways side, but for a Knight or a Nobleman it is a foul matter: So the Lord would not have the lordly part to sin against him; He would not have the tongue, much less the heart, that is, the Kingly part of a man, to transgress. And this is the reason why Deborah calls them great thoughts of heart▪ Judg. 5. 15. Sins in thought, are great sins: the Heart is the Lady, the mistress, or highest part of a man; and He that hath made us, looks that we should serve him with the Master-part; That must be afforded him.  
3. Because thoughts are breaches of every Commandment; Other sins are but against one, but all the Commandments condemn vain thoughts. The first Commandment saith, Thou shalt have no others Gods but me; But thou settest an Image up in thy heart, when thou thinkest of thy pleasures, etc. So, Thou shalt keep holy the sabbath day: Now if thou think thine own thoughts that day, thou breakest this commandment; and so of all the rest: The sin of thought is therefore a heinous sin.  
4. Because they are the strength of a man's heart and soul, the firstborn of original corruption. A man by nature is a child of wrath, a soul and a body of death. Now what doth the heart first break out in? It first shows itself in its thoughts; and if it be the firstborn, it must needs be the strength: as Jacob said to Reuben his firstborn, he was his strength; and therefore all Lordship lies in the heart; A man may more easily part with all other sins then with this, because the bent of the heart runs this way; the heart will part with any sin, rather than with his pernicious thoughts.  
5. Because they are the dearest acts of men. We count a man preferred, when he is preferred to the thoughts of a man, Gen. 40. 14. Think on me, saith Joseph to Pharoahs' Butler: I count it thanks enough, if thou prefer me to thy thoughts. We prise that most, which we think most o●; That which a man scorns, he scorns to bestow his thoughts on; but that which a man sets his heart on, that is his darling. Now that any thing should be dear to a man, save God, this is a horrible sin; when a man makes his dogs his darling, his whore his darling, etc. For look what thou most thinkest on, that is thy darling: Why? Because thou dandlest it in thy heart; therefore it is a horrible sin for a man not to set his heart upon God.  

Objection.  But can a man live without thoughts? doth Grace call us to leave thinking? then a man must cease to be.  

Answer.  Non tollit, sed attollit naturam; it takes them not away, but it takes them up. He doth not say, Let the wicked forsake thoughts, but his thoughts; let him set them on other matters. When God calls men unto him, he is so far from taking away men's thoughts, as that he will rather increase them. If thou be a new creature, thou must have more thoughts; Thou art full of thoughts now; but then thou wilt be fuller. Psal. 119. 59 When David turned to God, his heart thought upon his ways; the word in the original is, He thought on his ways on both sides. The curious work of the Sanctuary was wrought on both sides; Common works are wrought only on one side, but on the other side are full of ends and shreds. So the Prophet looks on his way on both sides; he strives to walk curiously, precisely, and accurately to turn himself to God's testimonies. Ergo, God calls not to forsake thoughts, but our thoughts; it is a hard duty for men to forsake their own thoughts. I will make it appear thus:  
First, Because it is a hard thing to reform one's self; one thing may reform another; but here is the difficulty, for a thing to reform itself: it is an easy matter for a man's heart to reform his tongue, but it is hard for the heart to reform itself, in correcting its own thoughts: it is hard for a man to deny himself. Ahel-hound may reform his tongue; but here is the difficulty, for his heart to reform itself, for thoughts are the heart, Phillip 3. 19 who mind earthly things; thoughts of earthly things are called the mind; a man's thoughts and his mind are all one, so that if it reform thoughts, it must reform itself.  
2. It is hard to reform thoughts, because they are partial acts; if they were full acts, a man might reform them, rather than being partial acts: my reason is, because they are in every action he doth; thoughts run on all men's actions; if thoughts were alone, men might mend them: but they busy themselves about all actions; if a man pray, thoughts run along with him in prayer, nay men pray with twisted thoughts, so that before he comes to an end of his prayer, he shall have abundance of glance on other things. See it in old Eli, 1 Sam. 1. Hanna was praying; Old Eli saith the Text, thought she had been drunken. Either he was, or should have been praying also; yet you see he had wand'ring thoughts qd mark the lips of his neighhours. So, as John was preaching, Mat. 3. there came a thought into his hearers hearts, that they were the seed of Abraham. What did make them think so? John spoke of no such matter; but he said, Every tree that brings not forth good fruit, etc. They had, it seems, by thoughts in the duty of hearing; therefore seeing thoughts do thus twist themselves about men's actions, hence it is that they are so hard to be rooted out.  
3. It is hard for men to forsake their own thoughts, because they are in men's hearts, Their inward thoughts, Psal. 49. 11. Every man hath two kind of thoughts, inward, and outward; explicit, and implicit; implicit thoughts are those that never show themselves in the heart, but at some desperate attempt; Explicite, are those which are in the heart every day: as in Psal. 49. 11. They think their houses shall continue for ever. Would you think that men should have such thoughts? their outward thoughts were, they were mortal; We see (saith the Text) that men die, etc. and yet they they think inwardly that they shall live for ever. Now according to these inward thoughts men act; and hence it is that men neglect repentance, and other holy duties, as if God would never call them to an account; they have not these thoughts above-board, but they are inward, and these spoil the heart, and these are the cause why men cannot forsake their own thoughts. Ephiphanius speaks of a figtree which grew in a wall, etc. Bad thoughts will be always seizing on a 〈…〉 he dies, and then all his thoughts perish. But so long as a man is alive in old Adam, these thoughts are rooted in the bottom of the 〈…〉, which hinder good duties; and this is the cause why vanity of mind sprouts up.  
Examine yourselves then; for it is one of the best ways for a man to 
Use.  try his estate by, even to examine his thoughts. If a man would see whether the sea be salt, he need not drink all the water that is in it; one drop will serve his turn. So a man may see whether he be a child of God, or of the Devil, even by his thoughts. I will make it appear by these Reasons:  
First because men's thoughts are the free acts of their hearts. Many times you speak not as you would, you do not as you would, but a man thinks always as he will. Favour of great men, and desire to please them, makes men do many times what they would not; but thoughts are free. I may say so, and so, but I will think what I list: Ergo, if thou wilt judge a man, judge him by that he does freely, and not by that which he does by compulsion. But now thy thoughts are free, they are thine own act; nothing can force thy thoughts but thyself: ergo, in them thy heart shows itself whether it be carnal or spiritual.  
When Peter denied his Master, could a man have judged him by that, than he might have judged him in Apostate: but that was his passion; he discovered what his fear was, not what his heart was; For if a man might have but looked into Peter's heart (though it was a fearful sin, and without God's mercy might have damned him) Yet there you might have heard him say, Oh it is my Master! Oh that I had never come hither! It is my Master and Saviour, I have none but he. It was for fear of his life, that he denied him: For, Prov. 23. 7. As a man thinketh in his heart, so is he. A covetous Usurer may make a rich feast, and say with his tongue, Sir, you are welcome; he must give good words, the shame of the world and speech of people will make him do it; yet his thoughts it may be are not towards thee. So try thyself, how go thy thoughts, at home or abroad? Are thy thoughts on heaven or heavenly things, or are they below? Sure I am if a man's thoughts were on heavenly things, than his heart would be there also; for as a man thinks, so is he, Prov. 23. 7.  
2. As they are the freest acts, so they are the immediate acts of the heart. Can a man judge of the fountain by the water that runs seven miles off, as well as by that which runs immediately from it? The water seven miles off, may have tincture from the soil, and so it may be bad there, though good at the fountains head; ergo, judge of the fountain by the water which comes immediately from it. Now, thoughts come immediately from the heart, nothing is between them and the heart, and out of the heart (saith our Saviour) proceed evil thoughts, etc. Mark 7. 21. Other sins come from the heart too, but it is at the second, third, or fourth hand; abundance of circumstances come between them and the act; as in the act of murder, it may be, there were base words offered, yea and blows too, etc. but thoughts come immediately from the heart: Ergo, if thy thoughts be proud, carnal, etc. so act thou; if thy thoughts carry thee away in the cares of this life, so is thy heart, etc.  
3. Thoughts, they are the continued acts of the heart, a man is always doing them. Can a man judge of an Usurer, and say he is liberal, because he makes one great feast unto his neighbours? No; but he may say it is a Usurer's feast, a great feast.  
By what a man doth always, by that judge him; Thou art not always praying &c. or in good company; but thou art always thinking good or evil thoughts, thy thoughts are continued acts of thy heart. Can a man judge a horse for stumbling once in a long journey? At such a place he went well and at such a time, and always; yet perhaps once in a year he may stumble: Can you, or will you judge him by that? No, rather judge him by that which he is always doing. Thou art always thinking; now that is thy God which thou art always thinking on: If on riches, then that is thy god; or whatsoever it be, then that is thy god.  
Examine then thy heart by thy thoughts; for out of the abundance of thy heart thy mouth speaketh: yea, for one word, there is abundance of thoughts, for one good duty, there is abundance of thoughts; ergo, if thou wilt examine thy heart, examine thy thoughts.  
4. Thoughts are the Univocal acts of the heart, such as wherein the heart shows its own nature. As for example, the Univocal act of Light is to lighten the room, but now you cannot judge of the Light by the heat, so well as you may by the shining. So an ill savour must be judged of by the stinking, which is the univocal act of it: It causeth abundance of other effects, but this is the proper act whereby it shows itself. So the thoughts of men are the univocal acts of their hearts; therefore in Scripture called the way of the heart: just as the heart is, so are the thoughts: if the heart be proud, so are the thoughts: just according to the nature of the heart, so are the thoughts.  
5. They are the swiftest acts of the heart. If I judge of a Scholar, I will judge him by that which he doth extempore: if a fool study, he may speak to purpose; but look what a man doth by his own inclination, that a man discovers himself to be. Thoughts are the extempore acts of the heart; if thy heart be heavenly, it will scatter out heavenly meditations; if carnal, than thy thoughts are carnal: thoughts are as the visions in the night, ergo we use this proverb, his thoughts are gone a sutering. If then they be the swiftest acts of men's hearts, then are they most ●it to express the nature of the heart.  
6. Thoughts are the peculiar acts of the heart, peculiar to God only: the world may see what thy outward life is, but thy thoughts God only sees; neither Angel, Devil, nor Man can see them: and as they are peculiar to God's eye, so he most regards what men's thoughts are; and therefore the best way for a man to judge himself, is, to judge himself that way which God doth, even by his thoughts. The The Lord knows the thoughts of man, Psal. 94. 11. Examine yourselves in this then, concerning your thoughts, whether they be metamorphosed, or no: a man may say, he hath good thoughts of God; but let him examine himself whether it be so or no.  
7. Thoughts are the conscionable acts of the heart; they are the greatest accusers, or excusers of the heart: they are Consciences Nose, as we may so speak: True it is, the words of the tongue, and the actions of the hands, are all in the light and ●ight of the conscience; but the nearer a thing is unto the conscience, the more able it is to judge of the conscience: And therefore St. Paul puts the accusing, or excusing, especially on the thoughts, Rom. 2. 15.  
We grant, a wicked man may have good thoughts, but they are thoughts descending, not ascending; they are cast into the heart by God, not raised out of the hear. Moses thought in his heart to visit his brethren, Acts 7. verse 23. Good thoughts grow out of the heart of the godly, they come from the bottom of it: a wicked man may have good thoughts cast into his mind, but he will fling them out again.  
Secondly, we grant wicked men may have good thoughts; but examine whether they close with the heart or no; all the proper thoughts of a man, are the possessions of the heart, Job 17. 11. They take hold of the heart, and they are at home in the heart. Here then examine thy heart, whether the thoughts of God close with thy heart: Doth repentance close with thy heart? dost thou think of death, and do the thoughts thereof make thee die daily? Or dost thou think of death, and dost thou not love to be holden with that thought? Dost thou think of hell, and wilt thou not be holden with that thought of hell, but thy thoughts are on thy pleasures? So then, if thy thoughts close not with thy heart, it is nothing to the purpose.  
Thirdly, there may be good thoughts in thy heart, but 'tis questionable whether good thoughts, or no; if they come out of due season, it is nothing to the purpose: If a Printer print never so well, and make never so good letter; yet if he place one word where another should stand, he mars all: So, good thoughts, if they be seasonable, and in their proper place, they are the effects of the Spirit; but if out of season they may be the thoughts of reprobates: As if thou be at at Prayer, and then to be thinking of a Sermon, is nothing to the purpose. They must be seasonable, and bring forth fruit in due season, Psal. 1. 3. When thou art at prayer, thou must have thy thoughts suitable to thy prayer; for if thy thoughts be never so good, yet if they be not seasonable and suitable to the action thou hast in hand, they are not actions of grace; grace cannot away with them.  
Fourthly, thou hast good thoughts in thy heart, but the question is whether they be counselled thoughts, such as thou hast determined to think on. Thoughts are called the counsels of a man's heart, 1 Cor. 4. 5. it may be thou mayest stumble on a good thought now and then, it may be when thou art swearing, thou w●lt say, God forgive me: when thou hast been drinking all the day, it may be a good thought steps in and cries God mercy, but thou goest not to school to learn the art of meditation, or the science of holy thinking, or to say with David, O God my heart is fixed.  
Now, if that sin in thought be so great a sin, this should teach us what a horrible sin it is to sin indeed; therefore thoughts are the smallest sins, in respect of scandal, and the Psalmist makes it an argument of God's quicksighted power to see thoughts, thou seest my thoughts afar off, you will say that man is quicksighted that can see a pin's head a 100 miles off: even so God sees thoughts; if a pin's point can stab a man, than a sword can much more. Now if thoughts be so heinous and capital a sin, how fearful a sin is it to commit sin in deed? for thee to swear, to lie, to commit adultery, to keep wicked company, to mock at God's people, to live in covetousness, etc. this is to commit in deed; if small sins be so damnable, what then are the greatest? If the chockatrice in the egg be such poison, what will it be when it is hatched? thought sins are imperfect compared with words or acts following them: yet are they perfect in their kinds.  
'tis a wicked distinction to say that some sins are Contra legem or Praeter legem; for all sins are against the Law, as St. James saith, when lust is conceived it bringeth forth sin, and ●in when it is finished it bringeth forth death: thou that art a drunkard, thy sin is finished: thou art a true sinner in deed, if thou livest in the execution of any sin.  
Again, sins in thought are simple sins: but sins in deed are compounded, if after thoughts follow suitable act; but when it is in deed, it may be the cause of a 1000 sins: for a man to think too much of his belly is a sin: but for a man to be drunken, this is abundance of sins: for it is an abuse of God's creatures, a spending of his substance, a weakening of his parts, a scandal to others, etc. Sin in deed is a sin with an addition: sin in deed is an impudent sin● see Isaiah 65. 2, 3. etc. that man is impudent with a witness that will commit sin in deed, for he is neither ashamed of Gods nor man's presence; if any man be a desperate sinner, this is he.  

Object.  But it may be objected, how then can thoughts be said to be such sins, even sins of the highest part of a man?  

Sol.  I answer, a Thief or Rogue hath burnt a man's dwelling house, yet he may proceed further and burn his stable too; a 1000 pound and a shilling are more than a 1000 pound; Sins in thought are included within sins in deed. The souls part of sin is the greatest part of sin; Now thoughts are the souls part of sin; yet sins in deed must needs be worse in regard of the progress of sin, and also because thoughts are included in them; thoughts and deeds, are more than thoughts alone.  
I exhort and desire you therefore to consider;  
First what great reason you have to set your thoughts on God. God himself merited this duty at your hands, God hath taken a number of thoughts for us. Innumerable are thy thoughts O God to us ward. Ps. 40. 5. the Lord thinks on us from the Cradle to the Cross; If the Lord should have intermitted his thought of thee, thou couldst not subsist; when thou wast up, the Lord thought how to feed thee; when thou wast in bed, he thought how to preserve thee; he doth not use to think of thee at one time and not at another, but he thinks on thee when thou art sick, and when thou art in health, asleep or awake; the Devil else would seize on thee. I am poor and needy, yet the Lord thinks on me, saith the Psalmist, Psal. 40. 17. And Nehemiah saith, O Lord think on me; shall we call to God to think on us? then surely it is our duty to think on him, yea and he may call to us for that duty.  
Secondly, consider with yourselves what thoughts they are which God calls for; my son, saith he, give me thy heart. Prov. 23. 26. He would fain have thy heart, he lets thee labour with thy hands for thy living, and he lets thee have thy feet to walk, and the rest of thy members for thy several uses, but the Lord requires thy heart, and therefore give him the thoughts of thy heart; for if thy neighbour come to thee for fire, thou canst not give him fire, if thou take away the heat thereof; so give the Lord thy heart, and the thoughts of it will follow.  
The Devil calls for thy heart also; ergo, reason as Joseph did when he was tempted, how can I do this and sin against my God? my Master hath delivered into my hands all that he hath, thee only excepted, and shall I take thee? how can I do this? So the Lord hath withheld nothing from thee, but thy heart; my son (saith he) give me thy heart, yet wilt thou deny it him with the thoughts thereof?  
Tell me you that are rich, would it be any disparagement unto you to be God's servants, to set your thoughts on God? True, it is the greater ill men of this world think it some disparagement to think on these things. But I tell thee, thou that art a Gentleman, if thou have grace, it makes thee more than a Gentleman; grace takes not away men's honour and riches, but if he be a Knight, it makes him more than a Knight; And as Paul said to Philemon, receive him now a servant and more than a servant; he was a servant when he was carnal, but now being a Christian he is more than a servant; if you have grace, it is an addition to your riches; riches and more than riches; ergo, give your hearts to God, and it will be the better for you.  
Thirdly, the Lord hath made thy thoughts thy Jewels, thy thoughts are precious, the Lord keepeth them under lock and key, he will not let any see them; if all men should observe a man, and look into him, yet they cannot see his thoughts; no; God hath locked them up and made them thy Jewels; wilt thou then cast them into the mire? wilt thou prefer Hawks and Hounds in thy thoughts before God? canst thou sit at dinner, and not once think of God, but always on base pelf? why, thy thoughts are thy Jewels.  
Again, A man that is wise, will be wary what companions he keeps▪ your thoughts are your only companions; you never go out nor in, but your thoughts go along with you: and for this cause Solomon would have us place the word of God in our thoughts, Prov. 6. 22. See Psal. 139. 15. 16. when I am awake, I am present with thee.  
Men will be careful what meat they eat, because such meat as they eat such is their blood; and as their blood is, so is their body; now as the body feeds on meat, so doth the soul on thoughts; if we look not to our thoughts, they will be subject to abundance of corruptions; a man must give an account of every idle word he speaks, and thoughts are the intrinsical words of the heart: now if men must give an account of every idle word, then of every idle thought also.  
Let this then teach all and every one of us in the fear of God to consider our thoughts, else our end will be destruction.   

A SERMON OF SELF-DENIAL.  LUKE 9 23. And he said unto them all, If any man will come after me, let him deny himself, and take up his cross daily and follow me. 
THis Text contains the first action performed of every Christian, viz. to deny himself; concerning which you may here see,  
First, the grounds of it.  
Secondly, the reasons of it.  
Thirdly, the occasion of it.  
Fourthly, the parts of it.  
Fifthly and lastly, the necessity of it.  
I intent to handle these words as they are in relation to the context.  
First, the grounds of this truth, viz. that every man must deny himself. And it is here expressed to be twofold, viz. the contrariety that is between Christ and a man's self, me, and himself, these two terms are contradictory one to the other; if any man will come after me, let him deny himself; these two cannot stand together.  
Secondly, the contrariety that is between self and self; if a man be in Christ he hath two selves; he hath a self in himself; and a self out of himself the self in himself is old Adam; the other in Christ, which is the new man; there is the selfdenying and self-denied; if a man will find himself, he must lose himself. Paul must not be found in Paul, having his own righteousness, but he must find himself in Christ; for salvation belongeth unto the Lord, Psal. 3. 8. And ergo, let him deny himself.  
Secondly, you may see the reason of it; which is threefold.  
First, Christ's own example, verse 22. the son of man must suffer, must be rejected. Christ himself denies himself, he might have commanded himself, he might have demanded credit, honour, or riches, etc. he might have done thus; yet though he had no wicked self, but good self, yet he denied himself; and therefore if we will go after Christ, we must do so too.  
Secondly, here is Christ's merit, he hath merited this duty; Christ did not humble himself for himself, but he did it for us, and therefore we may well deny ourselves for him. This is included in this word And. And if I have done this for you, I would have you do the like for me.  
Thirdly, here is Christ's command too; Let him deny himself; Christ enjoins this to all that will come after him, Let him deny himself.  
Now follows the occasion, and that is threefold.  
First, Peter's offence; when Christ had told Peter and the rest of his Apostles how that he must suffer; Peter was offended, saying, Master, favour thyself; even like a servant that out of love to himself would be loath his Master should be troubled, because than he thinks himself shall be troubled also; oh saith Christ, art thou offended at this? I tell thee, neither thou nor any other can come after me unless you deny yourselves. If any man will come after me▪ etc.  
Secondly, as Peter was offended, so also were the rest of the Apostles. They were very sorry, Matth. 17. 22. they thought to have gotten credit in the world, and riches and worldly preferment, and it grieved them to hear that they must have a suffering kind of trade of it; ergo, Christ said not only to Peter, but to them all, If any man etc.  
Thirdly, like as his Apostles, so likewise he did foresee that all the world will be offended at this; for man● would fain have Christ and their selfwill too; but Christ gives a watchword beforehand, If any manwill, etc.  
Fourthly, The parts of it. The whole duty is this, Let him deny himself. chrysostom on the text saith, not only deny himself, but in the original deny away himself; nor only deny credit, etc. but abhor it; if it cannot be had but with the loss of Christ, we must not only barely deny self-respects, but abhor them, and trample them under our feet.  
The parts of this duty are two;  
First, let him take up his cross.  
Secondly, let him deny himself and follow me.  
The first is opposed to self-favouring, the second to self-doing.  
First, let him take up his cross, let him not favour himself, he must be content to part with selfe-means and maintenance, and selfe-ends too; he must be content to part with all these; he that will come after me, must lose many good friends, and many a good bit and sweet morsel to the flesh: he that will come after me, must not stand upon these terms: suppose a cross of disgrace come, take it up and wear it as thy crown, nay thou must be willing to take a cross before it is offered, and when thou hast it, thou must be willing to bear it.  
Secondly, he must follow me too, ones self will do as ones self would have him; that is true; but you must follow me, not yourself; look to me, and frame yourselves to walk in my steps, take up my cross, etc.  
Lastly, here is the necessity of it. It is absolute true, a man may go to hell if he be so minded, he may follow himself to hell; but if a man tender his salvation, than here is an hypothetical necessity, a necessity with an if.  
First, if he mean to come after me, he must take up his cross and deny himself.  
Secondly, if a man would save his life, he must lose it: if he will lose it, he shall save it. If a man will keep his old relation, he may; but if he will find credit and life in heaven, he must deny all self-respects.  
Thirdly; if a man will gain himself, let him deny himself. But what say some, how shall we live then? how then shall I hold up my head? These men would fain have the gain of the world, but what is a man profited, if he win the world and lose his soul? etc. verse 25. If you stand upon these terms, if you can balk a commandment for self-respects, you may lose your souls, but if you will save your souls, thus you must do. Again the text saith, if a man be ashamed of me and of my word, of him shall the Son of man be ashamed; ergo, if ever you look that the Son of man should not be ashamed of you, deny yourselves.  
Now for the Exposition.  
Deny himself; there is the difficulty. A man cannot deny himself, 2. Tim. 2. 13. so affirmare & negare are contradictions; ergo, somewhat must be meant by one's self: yet by ones self is not meant the Devil, as Macarius would have it; for since man hath sinued, saith he, the Devil is got into him, and is as near unto him as himself, he is another self within his own self, another heart within his own heart: ergo, if he will come after Christ, he must forsake the Devil; though this be true, yet, this is not the meaning of the text.  
But first, a man's corrupt will, wit, reason and all a man's corrupt self must be put off. Put off concerning the former conversation the old man, etc. Ephes. 4. 22. which is a man's self. Viz. thou must lay aside the man that thou art, thou must not be the same man, if thou wilt follow Christ, thou must be a new self in Christ.  
2. Here is not only meant a man's corrupt will, wit, reason, and affections, but also all men's lusts and corruptions, all sins that cleave so close as if they were himself, as fornication, uncleanness, evil concupiscence, etc. mortify therefore your earthly members, Colos. 3. ●●. The Apostle accounts a man's lusts as close to him as his members; for until a man be brought home to Christ, he and his sins are all one, he must deny himself, viz, all his lusts.  
Thirdly, By self is not only meant a man's corrupt self as sin and iniquity: but also a man's good self in some respects; not only sin● but also Father, Mother, Children, Friends, etc. yea, life itself, all, if they be hindrances to him from Christ, so far he must deny all these nay grace itself; for a man may make a God of grace, or of prayer, etc. a man I say must deny all these, so far as they are stumblings and offences in his way to hinder him from Christ.  
But oh says one, my father will disinherit me, I must humour him, he cannot endure a Puritan; If I must live as you would have me, I shall never have foot of his land; so the servant says, I have a profane master and he will turn me out of doors, if I be so precise; yea, but what says Christ? If you will come after me, you must deny Father and Mother and all; better it were that thy Father disinherit thee, then that Christ should reject thee; therefore you must deny all and take up his cross, and make it thine own.  
And so I come to the words, Let him deny himself. It is necessary to show what self-seeking is, before you understand what self denial is.  
By self-seeking, I mean a man that hath a head-lust whereby he is self conceited of himself.  
There are five things in self-seeking.  
For first, self is a head-lust.  
Secondly, it's a lust of self-conceit.  
Thirdly, of self-will.  
Fourthly of selfe-wit.  
Fifthly, of selfe-confidence.  
1. Self is a head-lust, it is the main lust that keeps'men from coming unto Christ; all seek their own, not that which is Jesus Christ's, Philip. 2. 21. What is the reason? Why, because they seek self, they follow their own thoughts; and because they are ruled by their own selves, therefore they are not ruled by Christ.  
That it is a head-lust, I prove it by five arguments.  
1. Because it is the leading lust to all lusts; no lust in the world but self leads the dance; why is man proud, but because self would get credit? Why is a man covetous, but because self would have means and maintenaince? Why is a man revengeful, but because self will not put up wrongs? Christ bids us of all lusts to take heed of self, Luke 21. 34. Christ knowing what a deceitful thing self is, he bids us have a care of selfe-beguiling; Take heed to yourselves (saith he) for if you do not, self will bring you into many noisome lusts, as surfeiting, and drunkenness, and the cares of this life, &c, and so that day will come upon us unawares▪  
2. Self is the cause of all other lusts of the heart; it is the plotter and the ruler of all, it is the master of Arts; it was self that found out all lusts. Self found out pride, security and covetousness, and all other noisome lusts; self is loath to take the pains that God would have it, and therefore self sets his wits on the tainters, and hence it is that Solomon saith, God made made man upright, but he (viz. self) hath found many inventions, Eccles. 7. 21. Man was upright, and God was the cause. He became wicked, how? why, self found out many inventions. Self is the inventor of all, and when self cannot get means enough by that way which God hath allowed, than self seeks out for credit, wealth, pleasure, etc. then it devices ways of itself to get reputation, so that self is the cause of lust.  
3. Self is an inlust, it runs along through all the lusts of the flesh, there is in every lust of the flesh an ounce of self. There would be no security in man but that self would fain live at ease. So that as David said unto the woman of Tekoah, Hath not Joab a hand in all this? so may I say, hath not self a hand in all this? Aquinas saith it is called self out of an inordinate love that a man bears to himself, and to those things which seem good to a man's self: A man hath not only lust to pride, pleasure, etc. but a man looks also to things for self, either for some profit for self, or credit for self; self is always an inlust. See it in the wicked Steward, Luke 16. he said within himself, etc. he was to be turned out of his stewardship. Now, what did he? he said to himself, or within himself; what said he? why, he said to beg he was ashamed, and dig he could not; self was too lazy to work, and to proud to beg, and so he brought his masters two hundred pounds to fifty; and what was his reason for it? why, saith he, that they may receive me into their houses, verse 2. etc. and it is said, the Lord commended the unjust Steward, not as if he had commended the sin, but as if he should say, I commend his wit.  
4. It is a make-lust; a man would never break out into lust if it were not for self. Doeg had a lust of confidence in his riches, Psal. 52. 7. and this made Esau comfort himself against Jacob; he had a murdering lust to comfort himself, Gen. 27. 42. The Jews had a lust of formality to pray, to hear, to bring offerings, to observe all the new Moons, and Ordinances of God, yet they had no delight in these things; no, their mind was on their imaginations, they loathed the word of God; why then would they not do this? why self was the cause, and they thought thereby to stay themselves upon God, Isaiah, 48. 2. And for this cause many amongst us come to Church; this is a damnable lust.  
Haman would not have vaunted of being invited to the Queen's banquet, but that the Queen invited none but himself with the King; he would not have been so willing to answer to Ahashuerus' question, but for himself; whom doth the King delight to honour more than myself, thought he? self makes a man covetous, injurious, and full of wrongs, etc.  
5. As it is a make-lust, so it is a requesting lust; Other lusts are with some men out of date; many reprobates cannot abide drunkenness, nor pride, nor usury; these sins are out of date; why, doth a man love a niggard? why, because self is not the better for him; he cannot get so much as a dinner by him; many other sins may be out of date also with men▪ but self is never out of date, it is always in request, and so long as men do well unto themselves, they shall be praised, saith the Psalmist. Psal. 49, 18. he hath none to make much of himself but himself. Every man for himself and God for us all, saith self. But sometimes self is out of love; but how? why he will do no good but unto himself; this men cannot abide; this they say is self out of his wits; but self with the wisdom of the flesh is always in request, viz. when men will be kind to others, that they may be kind to them again; this self the world loves alive.  
2. Now I come to the second, which is self-conceit; self-seeking supposeth self-conceitedness. There is a bird called S. a fair bird, in French it is called the Devil's bird, it is a black bird, and yet it is conceited with itself that it is fair. Bianca▪ S. I mean first the conceit a man hath of himself. What, shall I (saith self) be disgraced by one that goes to plough and to cart, and shall I put it up? No, I am a Gentleman, etc. Another saith, I am such and such a Scholar, and shall I be contented with such a poor living? these men will bear no reproof, they will none of my counsel, Prov. 1. 30. and therefore they shall eat of the fruit of their own way, etc. verse 31.  
Secondly, when a man is conceited of himself, and of his own gifts, as commonly women are of their beauty, and scholars of their learning. A handsome man, and I warrant you he knows it; diligent at Church, and he knows it is so, etc. and he thinks his case the better; nay, you shall have men so conceited of their parts, as that they will be conceited of their wicked parts, as Simon Magus was of his Sorcery, Acts 8. 9  
Thirdly, when a man is self-conceited of his actions; he doth as Sisera's mothers Ladies did, when they had given their verdict of Sisera's staying; they were presently conceited, oh what a witty answer they made her! see Judge's 5. 29. 30. as if they should say, we have answered very wisely; so a man cannot make a Sermon, but presently he is conceited, oh what a learned Sermon it was! he cannot break a jest, but strait he is conceited, oh what a witty one it was! nay of wicked actions; you shall hear many an old man tell what pretty pranks (as he calls them) he played in his youth, and he tells it laughingly, which is a sign that he is self-conceited, or else surely he would speak it with shame and grief of heart.  
Fourthly and lastly, self-conceit is when a man is self-conceited of the estate he is in. Many a man though he be the child of hell, yet he is conceited that he is the child of God; who with the wretch in the Gospel have conceits that they love God and Christ, and therefore with him they will come to the Sacraments; but Christ will say to such as he did to him, friend's how came you in hither? can you conceit yourselves to be friends? get you gone into utter darkness (i. e) into hell, saith our Saviour.  
Now if you would know what self-conceit is, you must remember that it contains four things.  
First, where there is self conceit, there is no real worth at all; he that is self-conceited is a base man▪ take that for a rule. A self-conceited fellow is a base fellow, as we use to say; there is no real worth at all in a conceited man; all the worth that he hath, is either real as he thinks, or conceitable▪ now what real worth can self have? You know what Scripture saith, 'tis only in imaginations of their hearts. Luke 1. 43. They it may be do imagine that they are Gentlemen, or that they have faith, and yet God scatters these men in their imaginations.  
Secondly, as he hath no real worth in himself, so he will not stand to the judgement of those that can judge him. God can tell the worth of every thing, but they will not be judged by him; God's Ministers out of God's word can tell him, that he hath no reason to think his case good; but he will not stand to the judgement of God's Ministers. If a Minister should come to a man and say unto him, Sir, you are conceited that you are a good Christian, I pray what signs have you for it? you pray, so do Reprobates; you hear the word and receive the Sacraments, so do Reprobates; hast thou no better signs than these? no better arguments than these? Why, I tell thee that a Reprobate hath these, and more than these too. A self-conceited man will be judged by none but by himself; A sluggard is wiser in his own conceit then seven men who can give a reason, Prov. 26. 19 The sluggard is loath to take more pains; why, he thinks he takes pains enough, and so he is conceited, and more he will not do; let seven men come and tell him that he must take more pains; yet he will not, and that because he is conceited that he doth enough. Even so it is with the sluggish Christian, he is wise in his own conceit; for let seven Ministers come and tell him that he must take more pains for heaven, or else he will never come there; yet he will not believe them, he is wiser than so, they are fools, as he thinks, though he have no reason so to think; he indeed is not as he should be, and Gods Ministers can bring reasons out of the Scriptures to prove it; for wisdom is profitable to direct, Eccles. 10. 10. But every conceited man is a blind man.  
Thirdly, A self-conceited man as he will not stand to the judgement of those that can judge him, so he hath too high a conceit of himself; be he never so little godly, he is presently conceited he is a child of God; so if a man have never so little humility or patience, if he come to Church, pray or do but a few good duties in religion, he thinks presently it is as a high wall unto him, and he shall go to heaven cocksure; and let other men be never so holy, strict, religious, and pious in their ways, yet they are apt to think them Reprobates. If he see never so little slips among them, he is presently ready to say they are all naught; if any be false among them, he is ready to say they are all hellhounds; but if himself be conceited that he have never so little faith, oh presently he thinks that is a high wall.  
Fourthly and lastly, he resteth in the judgement of himself; and this is the case of thousands in the world; they think well of their own cases, when they die they shall go to heaven, there is no question but Christ will save them, and from this conceit they will never be put; let all the Ministers in the world come one after another, and discover unto a wicked man his estate, yet he will not come from his own censure; for though you bray a fool in a mortar among wheat with a pestle, yet will not his foolishness depart from him, Prov. 27. 22. So, if you should bray these men with the threatenings of the law, with the plagues contained in the Bible, making their consciences black and blue (as we use to speak) yet they will not leave off their conceitedness.  
Now the Reasons hereof are four;  
1. Because all sinners are fools; and the foolish shall not stand in God's sight, Psal. 5. 5. All that work iniquity are fools; a self-conceited fool is a proverb; and our Saviour who knew the combination of all sins, joins pride and foolishness together, Mark 7. 22. a proud conceited man and a fool are put together by our Saviour. And this is the cause why so many thousands in the world are conceited of themselves, that their case is good, when 'tis nothing so, even because they are fools; none but fools will look more after pelf, than jewels, and prefer transitory things before heavenly; yet such are the wise men of this world. That man is a fool that cannot eat his meat; and such is every sinner; his soul hath no food but Christ, the word, and his promises; yet he knows not how to feed on them; he hath no cover to hide his nakedness but Christ, etc. yet he knows not how to put on Christ; therefore he is a fool.  
Secondly men are born fools; of all fools none so self-conceited as the born-fool; one that hath been a wise man, knows how to hold his peace, but a born fool is invincible; vain man would be wise, though he be b●rne like a wild Ass' colt, Job 11. 12. Of all creatures the foal of the Ass is the simplest; needs than must the wild Ass' colt be most simple. So although a man be born a fool, yet he would be counted wise; he is conceited that all the Ministers in the world cannot direct him; no, he is wise enough for that matter; this folly is bred and borne in him, he hath it by kind, and that is the reason that it is hardly clawed off, but they are ready to say, they are as wise as the Ministers themselves.  
I call not into question the wits of many; I know many of you are understanding men and women; but I speak now of the Wisdom of the Spirit, and how you may understand to save your souls. What is it for a man to be worldly-wise, to get riches and honour, and to behave himself like a Gentleman, and yet a fool in seeking his salvation? this is to be penny-wise; but here is the question, are you not pound-foolish? can you go on in your sins, swearing, & c? then surely you are pound-foolish; all your wisdom and money avails nothing; alas you are butpenny Gentlemen. The Sodomites, Gen. 19 were blind, they could not find the door, they could see well enough else, they were only blind in this; so man is stultus ad hoc, wise enough for any thing in the world but this; take him for husbandry, and his knowledge is good; for matter of carriage, he can behave himself as well as the wisest; he is only stultus ad hoc, for salvation he is a fool, a born fool, and self-conceited.  
3. Men are self-conceited of their own estate; those that praise themselves we use to say have ill neighbours; so if a fool had a good neighbour to tell him of his folly, and to laugh at him for it, he would not praise himself; so he that praiseth himself, it is certain he hath ill neighbours: so the reason why men are well-conceited of themselves, is because they have ill neighbours, they think they are honest, and so do their neighbours, but now if a drunkard could go no where but that every one would tell him that he were a hellhound, he would not be drunk, but an ill neighbour he tells him he need not fear, by the grace of he shall do well enough, he is a good Christian, and hence it is that when fools are not answered according to their folly, that they are conceited of themselves; when men are soothed up, others think well of them, and they also think their own cases good; for say they, if I were no at good Christian, such and such would not be acquainted with me.  
Fourthly and lastly▪ because the Lord delivers many up to the spirit of slumber, Rom. 11. 8. Black poppy seed will cast a man into such a sleep as that his eyes shall be broad open▪ and yet he not see; so the Lord hath cast men into a slumber like a man between sleeping and waking; of all sleep none like to slumber, because it is full of imaginations; never is a man so full of dreams as then when he is in a slumber. If a man were a drunkard and in the deep of all evil, and ●uld in the deep sea of security, he could not be so well-conceited; but now that his eyes are half open, half shut, half awake, half asleep, half out, half in, he thinks his repentance is good, his case good, and he hopes he shall find mercy at the hands of God, as well as the best Puritan in the purish; they are like the dreamer (as joseph's brethren termed him) singular, in Hebrew the Master dreamer; they dream they shall have mercy, and they shall not be damned, the●e men are in a slumber they have eyes and see not &c. Isa. 28, they see the judgement of God, but perceive it not.  
Consider what a woeful case these men are in, and how the Scripture calls this self conceit.  
First, it calls it nothing but a thinking; if a man think himself to be something, he is nothing. Gal. 6. 3. to think thyself a Christian, is a vain thought.  
2. The Scripture calls it supposition: what a vain thing it is for a man to be a supposing? they suppose they shall go to heaven, they suppose they are better than others, better than those on whom the Tower of Siloam fell; and so many suppose they are not in the gall of bitterness nor in the bond of iniquity.  
Thirdly, it calls them shadows; they walk in a vain show, Psal. 39 6. viz. their repentance shows as if it were good repentance. They can speak lowly, there is a show that they are humble. Man walks in a vain show, like a Tradesman who hath abundance of things which he makes show of, yet are none of his own: so he talks of grace which was never his own.  
Fourthly it calls them imaginations; Acts 4.  
Fifthly, it calls them appearances, Matth. 6. 16. So men appear all at a Sermon, but their hearts neverly down before the Word, there are nothing but seem, 1 Cor. 3. Thus you may think yourselves or suppose yourselves to be in good case, when as it were better thou didst appear to be a hellhound then a Christian, and not be so indeed; for then there were some hope that thou wouldst look out. If a man be sick, yet if he seem to be well, none will look out for him, as they would do if he seemed to be sick indeed; and therefore this is the most dangerous sickness; so if men did seem to be damned wretches, that they were born and continue in sin, and when they die, they must be damned, if men feared thus, they would look out.  
Secondly, consider so long as thou art well conceited of thyself, Christ hath no commission lo call thee; and Christ will do nothing but what he hath commission to do, he will not run into a Praemunire; Christ doth protest to all the world that he hath no commission from his Father for such; I am not come to call the righteous, etc. Matth. 9 3. viz those that are righteous in their own esteem and thoughts, but are not; if a man tell them that they are fitter for hell then for heaven, they are better-conceited of themselves then so; if a man tell them for all their profession they may be hellhounds, yet they conceit better of their profession then so; now then consider what a case thou art in, if thou be out of Christ's road.  
Thirdly, as Christ hath no commission, so he is glad he hath not, and he gives thanks to his Father that he put him not into commission, I thank thee O Father, etc. Luke 10. 21. q. d. thou dost not convert those that are self-conceited, those that think they shall not be damned, such as conceit that they need no summons, that are righteous enough; Father I am glad of it, etc. and it is said there that Jesus rejoiced, etc. I rather rejoice that thou hast sent me to poor souls, such as are the offscouring of the world, etc. but he that is self-conceited, is wiser forsooth then so; Christ tells thee that thou must take up his cross; but thou thinkest that thou hast more wit, thou canst go a wiser way to work; thou hast an easier way to heaven, thou wilt none of the Cross; and I tell thee then that Christ will none of thee, but he will be glad to see thee damned.  
Fourthly and lastly, he is in the broad way to hell that is self-conceited; there be many ways to hell; the covetous goes one way, the Drunkard goes another, there are a thousand ways to hell; though there be sundry ways to hell, yet they all meet in self-conceit there is the broad high way where all meet; self-conceit is not only the way to hell but it is the brood way where all ways meet. There is a way (saith the wise man) that seems right, etc. Prov. 14. 12. but the end of it is death; there is the wages, there all the ways meet. Oh then examine yourselves. I should give you signs and tokens to make it appear unto you; but the time will not give me leave. I will only name one or two. That man that selfe-swears, is conceited of himself, that is one sign; As I am an honest man, As God shall help me, by my faith and troth, As I look that the Lord should save my soul, etc. these men are highly conceited of themselves, they think that their salvation is sure, yea so sure that they may swear by it, but these are devilish and damnable self conceits; it is God's prerogative only to swear by himself, Heb. 6. 13. 14. I speak this because I know it is a common practice among men, and a hellish brand of a cursed self-conceited man.   

THE EFFICACY Of Importunate PRAYER, In two SERMONS By that laborious and faithful Messenger of CHRIST, WILLIAM FENNER, Sometimes Fellow of Pembroke Hall in Cambridge, and late Minister of Rochfort in Essex.  
London, Printed by E. T. for John Stafford.   

THE EFFICACY OF Importunate Prayer.  LUKE 11. 9 Ask, and it shall be given unto you; Seek, and you shall find; Knock, and it shall be opened unto you. 
OUr Saviour CHRIST being demanded by one of his Disciples, how they should pray; He here teaches them these two things. First, a Platform of prayer, in the 2, 3, 4. verses; Say, Our Father, etc. Secondly, he teaches them the Importunity of Prayer; which he sets forth by the similitude of a man who having a guest come to him at midnight, and had nothing to set before him, he went to his friend to entreat him to lend him three loaves, and at the first he nakedly entreats, Lend me three loaves: The door is shut, says his friend, and I cannot open it now. Secondly, he falls to entreat and to beseech him to do him this favour. He had a guest come to him, and he knew not what to do: Why 'tis midnight says he, is there no other time to come but now? Thirdly, he begins to knock, he must needs have them, though it be at an unreasonable hour. Why, I tell you I am in bed. Then he entreats him as a friend. Friend me no friends, says he again. Yet the man would not leave knocking: at last with much ado the man rises, saying, Will you never be answered? and he lends him three loaves, because of his importunity. Now, saith our Saviour, I say unto you, though he would not give him as a friend, yet because of his importunity he will.  
The similitude is this: Thou art that man, oh Christian soul, this guest is thyself: Now then, come home to thyself with the Prodigal, who when he was come to himself, goes to his father and friend. This friend is Christ, that thou art to pray unto; these three loaves are grace, mercy, and peace: These thou art to pray for; it may be Christ answereth thee in thy conscience, It is midnight, thou comest too late, there is no mercy for thee. The soul prays still, Oh Lord awaken and help me: it may be the Lord will answer thee by terror in thy soul, The door of mercy is shut, thou shouldest have come rather. Yet Lord, open unto me, says the soul: Nay saith the Lord, all my children have mercy already; now mercy is asleep, I have converted them already; they came in due season, thou comest at midnight, there is no mercy for such a hellhound as thou art. Up Lord, have mercy on me, says the poor soul, and look on me, etc. Look me no looks, saith the Lord; I came to save the lost sheep of the house of Israel: there was a time when I would have converted thee, when I called unto thee early and late: But now I am asleep, and my mercy is asleep, it hath been awake as long as it could well hold open its eyes; and comest thou now? Oh the soul cries still, and will never give over: if mercy be to be had at the throne of grace, he will have it. Even as a beggar being at a gentleman's door, they bidding him be gone, there is nothing to be had: nay, says the beggar, I will not be gone, here is something to be had, and I will have something, or else I will die at the door: The gentleman hearing him say so, thinks it would be a shame for him if he should die at his door; and gives him somewhat: So when the soul is thus importunate, because of importunity it shall be granted. Verily I say unto you, if you thus ask, it shall be given unto you.  
These words contain in them the main duty of importunate prayer. Ask; if ask will not serve turn, seek; if seeking will not serve turn, then knock: try all means.  
Another parable our Saviour put forth, Luke 18. 1, 2. that men ought always to pray, and not to faint. There was a poor woman wronged by her adversary, and there was no Judge to right her but a wicked one, so that she had but poor hopes; yet she resolves to go, or else she shall be undone; therefore if she perish, she will perish at his feet. He calls her all to naught. Oh; for God's sake help me, says she. I care not for God nor man, says the Judge: Nay, good my Lord, saith the woman. The Judge seeing her thus importunate, said, I shall be troubled with her if I do her not justice. How much more (saith the text) shall not God avenge his elect that cry day and night?  
Obj. But some man may demand, what is importunate prayer?  
Ans. I answer, it is a relstess prayer, which will take no nay, nor contumelious repulse, but is in a holy manner impudent until it speed; and there are in it four things:  
First, it is restless: he that is importunate, cannot rest till he speed in his suit before God as the poor woman of Canaan, she sought the Lord God of Heaven and earth, (she was of the cursed stock of Cham whom the Lord commanded to destroy; yet she repented, and became of the faith of Abraham) to see if the Lord would own her: but the Lord seemed to reject her, and suffered the devil to possess her daughter. Now, what, might not this poor woman think she had made a sorry change of religion, seeing that God the author of it would not own her, but suffered the devil to possess her daughter? But see the importunity of this woman, she would not be quiet until she had found Christ, Mark 7. 24, 25. Christ could not be hid. No? What, could he not hide himself in some corner? No. no, thinks she, there is a Christ, and if he be to be had under the cope of heaven, I will have him. Even so it is with the soul that is importunate in prayer, it is restless. What if Christ do hide himself in the Word, etc. and will not own a poor soul, yet the poor soul knows there is a Christ, and if he be to be found in the whole world, he will have him: I will, saith he, turn over all duties, I will go to all the Ministers that are near, I will use all the means. Now Christ cannot be hid from such a soul that is thus importunate.  
Now as it is a prayer that will take no nay, so first it will take no privative nay of silence; Secondly, no positive nay of denial.  
First, no privative nay of silence: A man that is importunate in prayer, must and will have some answer; he is not like Baal's Priests, that could get no answer, 1 King. 18. 26. nor like wicked men that pray in their pews, they know not what, nor whether God hears them or no: but an importunate prayer will have an answer, like the woman of Canaan: Have mercy on me O Lord (saith she;) but Christ answered her not a word. Hath she done then? No, she cries so much the more, Have mercy on me O Lord: yea she was so importunate, that his Disciples were ashamed to hear her; yet she cried, Have mercy on my daughter; the devil hath my daughter, and misery will have me, unless thou wilt have mercy on us. Christ answered her never a word. It was much trouble to her to have her daughter vexed with a devil; but this troubled her much more, that Christ in whom all her hope was, would not hear her, nor lend her one look. What might she think, Is this the merciful Saviour, that is so full of pity & compassion? Is this he that hath made proclamation to all the world, saying, Come unto me all ye that are weary, & c? and I am tired and wearied by reason of the devil that possesses my daughter, etc. yet he regards me not. Thus she might have said: yet these discouragements could not put her off, but she cried so much the more, yea so that the Apostles were ashamed that Christ should let her stand on that fashion; yet she stood it out, and prevailed.  
Secondly, it will take no positive nay of denial: For when she had an answer, and that flat against her, it was like bellows to the fire, she was so much the more inflamed, she doubles her forces, Have mercy on me O Lord, etc. Chest put her off with a denial, I am not sent but to the lost sheep of the house of Israel; I come for sheep, not for goats; you are of the Canaanites, on whom I have set a brand of damnation, a servant of servants, a slave of hell and darkness: These are all of your blood; but I come to save them of the house of Israel. But the denial of an importunate soul is like the stop in a passage of water; the more it is stopped, the more violent it is▪ so this poor woman is so much the more eager with Christ; she did but cry before, now she worships him, verse 24. 25. as if she should have said, Lord help me now, I am one of thy lost sheep; I confess I am a Canaanite, I am of that damned blood; yet Lord help me; I am persuaded that thou canst take a course whereby to help me, Thou canst cast some mercy on a Canaanite.  
Thus you see, an importunate soul will take no denial, but will renew its forces at the Throne of grace.  
Thirdly an importunate Prayer will take no contumelious repulse; suppose God should answer never a syllable of thy prayer, yet thou wilt pray; suppose he do answer, and that against thee, yet still thou wilt pray. Nay suppose he call thee all to naught making thy conscience tell thee of all thy sins and abominations, making thee think that heaven is shut up against thee, and God hath shut his ears, calling thee Dog hellhound, and wretch, etc. yet nothing can break thee off if thou be importunate indeed. So this woman was not beaten off with Christ's sending the Devil into her Daughter, nor with Christ's hiding himself when she sought him; nor with Christ's answering never a word, nor with the Apostles frumps, nor with his denial, nor contumelious repulse, for he called her dog, vers. 26 Hence dog▪ I had as lief ●ling my mercy on a dog, as on th●e. What creature but an importunate one, could have gone so far? But see here the nature of importunity, it gets within Christ and takes advantage: she confessed the cause, saying, Truth Lord, thou hast hit me right, I am a dog, or a wicked woman; let me then have the privileges that dogs have; though dogs may not be equal with children at the cable, yet they may wait under the table: I acknowledge that thy children are so plentifully fed, that some crumbs fall from the table, therefore let me have the privilege of a dog. Naaman the Syrian was a dog, as well as I; Rahab the harlot was a dog, as well as I; Ruth a dog, as well as I; yet these got crumbs: truth Lord, I am a dog, yet thy mercy can metamorphose a dog: Of these stones thou canst raise children to Abraham. Thus it is with an importunate soul, though God call it all to naught, and cast all ignominious terms upon it, as I had as lief thou shouldest offer me swine's blood, as to speak in my hearing, yet if thou be importunate, thou wilt bear any contumelious repulse.  
Fourthly, an importunate prayer is impudent in an holy manner: And as an impudent beggar that is needy, counts it no manners to hold his peace from begging, although he be bidden; Or as a poor petitioner to the King, the King bids him hold his peace, yet he will not, but still he goes on, The officers say, Thou filthy fellow, wilt thou never have done? dost thou not see that the King is angry? Yet he still cries, Help me Lord, o King. So the Canaanitish woman, or an Importunate prayer, is an impudent prayer, yet in a holy manner.  
I remember a story of a poor woman in Essex condemned to die: she falls to crying and screeching, as if she meant to pierce the heavens; the Juge and those on the bench bid her hold her peace: O my Lord, said she, it is for my life I beg, I beseech you, it is for my life. So when a soul comes before God, and begs for mercy, he must consider that it is for his life, O Lord it is for my life. Now though the Lord will not answer, and though he call the soul all to naught, letting it go up and down with a heavy heart; yet the soul crying out, 'Tis for my life; If I must go to hell, I will go to hell from the throne of grace, weeping and wa●ling for my sins, and catching hold on the horns of the altar: this soul shall find mercy.  
I have wondered at the story in the 5. chapter of Luke, it is a strange passage, where this godly kind of impudency was seen. Our Saviour Christ was preaching in the house to the people, and there was a poor man that could not tell how to come to Christ; so the poor man got some to lift him up to the top of the house and to untile it, and so to let him down; now the rubbish could not choose but fall either on Christ's head, or on the heads of some of his hearers; Was not this an impudent action? could not this man have stayed until the sermon had been ended? But importunity hath no manners: And although he did interrupt Christ, yet Christ asked him not why he did so, but says, Man be of good comfort thy sins be forgiven thee. Let us therefore come with boldness unto the Throne of grace, Heb. 4. 16. with freedom to talk any thing; Not as if God had given us leave to be irreverent, but as to a loving generous man of whom we use to say, He is so kind, you may say any thing unto him; come to him at dinner, he will rise up and hear you, or what business soever he be about, yet he will hear you. Even so it is with God: he is such a God: that all poor souls may be bold before him to speak what they will, they may lay open their cases, and show their estates. Now when souls come boldly, and give the Lord no rest till he establish them, Esai. 62. 7. then saith God, How now, cannot I be at rest for you? etc. This holy kind of impudency is in prayer, and it will give the Lord no rest.  
Reason's why we must seek importunately, are three.  
First in regard of God's majesty, he loves to be sought unto, and it is fit he should be sought unto. Among men, we account it a matter of too much stateliness to be much entreated; and we use to say he loves to be entreated; this is a fault among men; yet for all this, Quis vestrum, &c as Seneca speaks, what man of us can be content to be but once, or slightly entreated? when a man comes to entreat a kindness of a man there is I sing and Anding and shall I etc. nothing but importunity can get a kindness of a man; and this is a sin among men, because men are bound to do good; but the Lord is not bound to us. If we sin, he is not bound to pardon us therefore; the Lord being a God of majesty, looks to be sought unto of us for his mercy, and he looks that we should be importunate; and hence it is that God saith, I will give you a new heart, Ezech. 36. I will vouchsafe you all these favours, yet I will look to be inquired for of you. verse 76. I will look that they shall send to me for these things.  
Suppose a man should need a 1000 pound; What, saith the gentleman, doth he think a thousand pound is nothing? I will have good security for it. So when we come for such high mercies as these, for such infinite compassions; these are somewhat, and God looks to be sought unto for them; and Christ the Son of God is a great heir, and those that are falters to him, must be importunate with him, if they mean to be at peace with him.  
If one will marry a rich heir, who hath all the preferment and dignity that the country can afford, he looks to be well sued unto. So the Lord Jesus is a great heir, heir of the whole world; if thou goest to be married unto him, thou must sue unto him, and he looks for prayer, he loves to hear his children cry: this is one of his titles, though he be a God, yet he is the hearer of prayer▪ Psal. 65. 2.  
Again, we have wronged his Majesty. Suppose thy servant wrong thee, thou wilt say thou wilt pardon him, but first thou wilt make him humble himself unto thee, he shall and must know that he hath wronged a good master: So God is willing to pardon thee, but yet he will make thy bowels know that thou hast sinned against a good God; he will make it appear by thy prayer, he will make thy spirit melt, he will fill thy face with shame and confusion, he will make thee know what a patient God thou hast rebelled against, or else the Lord will never pardon thee. Dost thou think to pacify God with a lazy prayer, with coming to Church and saying, Have mercy upon me, most merciful Father? Dost thou think that the Lord will have mercy upon thee for this? No, no, he may send thee quick to hell for all this; he will make thee cry and cry again with groans; he will make thee cry out and pray on another gates fashion, and he will make the sovereignty of his mercy to be seen in thy salvation: therefore in regard of God's majesty, he loves men should be importunate.  
Secondly, in regard of God's mercy; it is a disgrace for Mercy to be begged frigidly; 'tis a disgrace to God's bounty, for a man to beg it with lukewarm importunity. What makest thou of the mercy of God? dost thou think that it is not worth a groan, with the running over of a Paternoster? dost thou make God's mercy of such base reckoning? this is a disgrace to God's goodness, to be so cold or frigid in prayer. Thou hast offered many offerings, yet I scorn them, saith God, Isaiah. 43. 23. Thou hast not honoured me with them, thou hast not called on me, thou hast been weary of calling on me, thou hast too short a breath in thy prayers, thou carest not how soon thou comest to an end? Do you come and lay lazy prayers upon my altar? Thou hast not honoured me.  
It was a custom among the Romans, when any was condemned to die, if he looked for mercy, he was to bring father & mother, and all his kinsmen and acquaintance, and they should all come with tears in their faces, and with tattered garments, and kneel down and beg before the Judge, and cry mightily; and then they thought Justice was honoured. Thus they honoured justice in man, for a man condemned to die; and so the Lord loves his mercy should be honoured, &c, and therefore he will have prayer to be importunate, that it may appear by groans how highly we esteem of grace; our souls must pant and gasp after grace, the breath of the Lord being the soul of our souls, our hearts will die without it: This is to the honour of mercy, therefore the Lord will have us Importunate.  
Thirdly, as importunity must be in regard of God's mercy, so it must be in regard of ourselves, else we cannot tell how to esteem it: Soon come, soon gone; lightly gotten, suddenly forgotten; I have it, come let us be jovial and spend it, when this is gone, I know where to have more; But if he had wrought for it, and also must work for more, if he mean to have more, he would better esteem it. The world little esteems Mercy; what's the reason? The greatest covetous men are they that once were poor; when a poor man hath gotten store of riches, he is more covetous than he that was born to hundreds or thousands; they are careless of it, and spend lavishly, whilst a covetous man's teeth water at it; and the reason is, because they come lightly by it. Therefore the Lord loves that we should come hardly by our mercy; not as if he sold mercy for our pains, but for our good: yet we are not capable of it. See Jer. 31. 9 where the Lord speaks thus to his people: They come with weeping, and with supplication will I lead them. This is a fine phrase, God leads a soul up and down with supplication, before he grants his request; just as a beggar on the highway, a gentleman coming by, he begs of him, the gentleman goes on his way as if he took no notice, but the beggar goes on crying, For God's sake (sir) bestow something on me; yet he goes on still, till at last the gentleman comes to his house, and then he gives him his desire. Even so God leads a soul up and down, from one good duty to another, till he have brought the soul to that pass that he would have it to be, and then he hears it, and says, What is thy suit? I will pardon thee.  
What then is the reason, may some man say, why so few are importunate in prayer?  
I answer, first, because men count Prayer a penance: there is a natural kind of Popery in men's breasts; the Papists, when men sin, their Priests enjoin them penance, as pilgrimages and scourge, so many Pater noster's, and so many Ave-Marie's, where they reckon Prayer to be a penance. This natural Popery is in men's breasts; they count Prayer laborious unto them, and they are weary of it, they are not eager upon prayer, they look not on Prayer as a blessing, but as a yoke; behold what a wearisome thing it is, Mal. 1. 13. They were weary of the service of God; Oh, sa● they, that the Minister would once had done! they had rather be in an Alehouse, or about their business; all good duties are as penance unto carnal men. If a man be to do penance, he care not how little he does of it; a Rogue cares not for to much whipping.  
Secondly, men content themselves with formality. Many men pray, as Haman spoke the King's words before Mordecai, for he had rather have led him to the gallows, than to have said, Thus shall it be done unto the man whom the King will honour: but he thought it would be the worse for him if he spoke them not, and therefore he only spoke them for form. And so men for the most part go to Church, to hear the Word, to Pray, to receive the Sacraments etc. even for form, or because it is the fashion, and they think, if they do not thus and thus, they shall not be saved.  
You shall have the Drunkard say, I am sorry for my drunkenness; but he lies; for the next day he will be at the Al●house again: so the Whoremaster says, Lord I am sorry that I have sinned against thee; but he lies; for the next Quean that he meets with, having opportunity, he falls to whoring again: So the Covetous man will say, I am sorry I am sorry I am so full of earthly thoughts; yet he lies; he is not sorry; for you shall have him carking and caring all the day long, and he hath a thousand proclamations in his head; He only prays for form with the rest, they only say prayer, they pray not. I deny not saying of prayer, if they pray; Our Saviour Christ saith, When you pray, say Our father; The proud man dishonours God's name, saying, Thy will be done; whereas he should be humble, for that is God's will; it is Gods will he should be zealous, yet he prays not: He says, Forgive us our trespasses, etc. but he prays not so; for he wrongs his neighbour, and his neighbour wrongs him, and he does not forgive those that trespass against him. He says, Led us not into temptation; but he prays it not; for he runs presently into temptations, and hath no care to avoid them. And this is the reason why men are not importunate; viz. because they do make formality of it.  
Thirdly, because they are gentlemen-beggers. Of all the beggars in the world, I would be loath to meet with a gentleman beggar, for he is proudest of them all; if a man tell him that he hath been an ill husband, and hath abused himself, presently he sets his hands to his side, saying, I am not as every beggar, I am thus and thus descended, am as good a man by birth as yourself: a gentlemen-beggers heart will not stoop. So men ● gentlemen beggars to God, they were (say they) borne of Christian parents, and they have been baptised the children of God already; What are none the children of God, but a company of Puritans? We are descended as well as the best of you all. These are proud, and not as yet brought to a sense of their own misery.  
When John did preach to, and baptise the Scribes and Pharisees, he calls them all to nought, O ye vipers and full of poison, who hath forewarned you to flee from the anger to come? Vipers, say they? Viper in thy teeth; we are the children of Abraham, we are better descended then so; we are Believers, and do you call us vipers? then indeed we might cry out, Oh we are damned! then we had need cry for mercy. And in this sense, men are Gentlemen-beggars.  
Another reason why men are not importunate, is, because they have wrong conceits of Prayer. I will tell you the sundry conceits of men.  
First, they have high conceits of their own prayers; they cannot pray in a morning, between the pillow and the blankets, half asleep and half awake, but they think that they have done God good service; so that he cannot afford to damn them: At night he says, Lord have mercy upon me, and so goes to sleep, and then he thinks God must keep him until the morning: So when he goes to dinner, he says, Lord bless these creatures unto us, and so falls aboard, and he thinks that God must needs sanctify them unto him; and after supper he goes to prayer, and so to bed, and thinks that he shall be heard for his much babbling sake, Mat. 6. they think God will have mercy on them. But poor souls, if they knew how unseemingly they prayed, how unfitly, and what want there is in seeing their own estate, they would say, is this to pray for my soul, for such infinite mercy? Lord, how do I abuse the throne of grace? how do I abuse thy sabbaths, thy house, thy name, and all the holy ordinances which I go about? A man that is importunate in prayer, is ashamed; but when they think highly of their prayers, they are insolent, their prayers are damned, and they too.  
Secondly, as men have high conceits of their prayers, so they have mean conceits of their sins, they think not their sins so bad as they are. These men are like Abner, who said, Let the young men arise and play before us, 2 Sam. 2. 15. They account murder a sport, and dancing and musiking little worse than David's playing on the harp; Amos 6. 5. And if they commit adultery, they say▪ thats but a trick of youth; if they tell a lie, it is only at a dead lift when they have no other shift. That man that doth not think of every sin he commits, as David did of his, even to make his heart to ache for it, that man shall never speed well before God.  
Thirdly, as men have mean thoughts of their sins, so they have base thoughts of God. They cannot think that God should damn a man for drinking a pot with his friend; I cannot think God will be so strict; No, no, I love God with all my heart, say they; and they think that God is of their mind; and if they were as God, they would not be so strict. So, Psal. 50. They thought I was such an one as themselves; they think God will pardon ●●em, and therefore because of this, men are not importunate with God. God hath sent me a cross (saith one) but I hope to rub it off well enough. Why? God will not keep his anger for ever, Jer. 3. 5. Suppose a man be absent from Church, or break out into some unsavoury speech, will God be angry for this? Suppose a man be negligent in a good duty, will God require every day's work? Tush, tush, God will not, Psal. 10. 13. A company of Puritans say he will, but I know he will not: and hence it is, that men will not be importunate.  
Lastly, because they have wrong conceits of importunity. If a man knock once or twice, or thrice, and none answer, presently he will be gone; this is for want of manners; thou wilt knock seven times, if thou be importunate with them: They within may say, Hold thy peace, be gone, etc. but thou wilt not so be answered.  
Beloved, men are close-handed, they are loath to give; and they are close-hearted too, they are loath to take the pains to ask of God; they are loath others should be importunate with them, and therefore they are loath to be importuate with God. Examine yourselves then in this duty; for importunate prayer is evermore the prayer of an importunate man.   

THE EFFICACY Of Importunate PRAYER. The Second SERMON By that laborious and faithful Messenger of CHRIST, WILLIAM FENNER, Sometimes Fellow of Pembroke Hall in Cambridge, and late Ministers of Rochfort in Essex.  
London, Printed by E. T. for John Stafford.   

THE EFFICACY OF Importunate Prayer.  LUKE 11. 9 Ask, and it shall be given unto you; Seek, and you shall find; Knock, and it shall be opened unto you. 
TO proceed then: There be six signs to know whether our Prayers be importunate or no.  
First, importunate prayer is evermore the prayer of an importunate man; and the man is importunate, if his prayer be importunate, but how can a man importune God for mercy, when his person importunes God for vengeance? It must be the prayer of a godly heart; Preserve my soul, for I am holy. Psal. 86. 1, 2. David makes a prayer, and he was holy when he made it; his prayer could tell him that he was one that laboured to work in holiness. Therefore when thou goest to God in prayer, consider whether thou canst say, Lord hear me, fo● I am holy and I would fain be holy: but if the saying of these words ch●ak thee, t●en thy prayer condems thee.  
Of all begging, it is a great matter who it is that begs at the door: Who is that, saith the indweller? and when he opens the door and sees it is a thief; etc. Oh, is it you? says he; you may stand long enough, you shall never have alms of me. So in prayer, it is all in all, who it is that prays.  
The woman in the Gospel having an issue, touched our Saviour; he looking about, asked who touched him, and when he saw the woman, Oh is it you? says he, be of good cheer, Luke 8. 48. So when a man prays to God, Who is that, says God, that would have these mercies? And when the Lord sees it a Drunkard, or a covetous man, etc. is it you? says the Lord; you may stay till Dooms day, and yet never find mercy. The spirit of supplication and the spirit of prayer, is called the spirit of grace, Zach. 12. 10. If them thou hast not the spirit of grace, thou canst not pray. The text saith not, Whosoever asketh the Father in my name, but, whatsoever you ask the Father in my name? there is many a man may use the name of Christ at the throne of grace, but certain it is, none but those that are in Christ, can pray; and with them every thing operates. A man that will walk with God in obedience to his laws, must be a holy man: hence is that saying of our Saviour, John 15. 7. a place fit for the purpose; If you abide in me, and my word abide in you etc. as if he should have said, You may ask what you please, and entreat God all the days of your life; yet unless you abide in me, you cannot speed. That man that walks not in holiness of life, can never be an importunate orator, as was Moses the man of God; but a wicked man's prayer (as Augustine speaks) is tanquam latratus canum, etc. no better than the barking of dogs, or the grunting of swine: therefore you whose consciences tell you that you live in sin, your prayers never speed at the throne of grace for eternal mercy.  
Secondly, an importunate prayer is the prayer of a pure conscience. Suppose a man doth not see that he lives in sin, yet if his conscience cry guilty, if he have a foul conscience, his prayer never prevails with God. If I regard wickedness in my heart, the Lord will not hear my prayer, saith David, Psal. 66. 18. that is, If I can say, or my conscience can tell me, that I regard iniquity in my heart, the Lord will not hear me. A man must have a pure conscience, 2 Tim. 1. 3. else let him not look God in the face; beg he may, but he shall never speed as long as he goes on with a conscience that can tell him he regards iniquity.  
There be many pray, (for indeed their conscience will make them pray) but they may pray till they come to hell, yet they shall never be delivered, if there be but one sin unrepented of.  
I remember a story of a poor woman being troubled in conscience, and many Ministers using to visit her, at last came one which (after much talking and praying) hit upon one sin which she was guilty of, and loath to part with; Then the woman cried out, till now you have spoken to the post, but now you have hit the mark, my conscience tells me I have been loath to part with this sin, but I must leave it, or else I cannot be saved.  
Mala conscientia bene sperare non potest. The Pagans had so much divinity, as to say, The gods must be honoured with purity; therefore they wrote on the doors of their temples, Let none having a guilty conscience enter this place.  
Thirdly, Importunate prayer is evermore a prayer that is full of strong arguments. And hence it is that Job saith, I will fill my mouth with arguments, Job 23. 4. like an importunate man, who will bring all reasons and arguments to effect his cause; even so an importunate man at the throne of grace, will bring all argu, ents to persuade God. If a man be to pray for any particular grace, he will bring all the arguments he can devise to get it; as, Lord, it is a grace of the Covenant, for the want whereof I endure many temptations; thou hast made me a Minister, I cannot work on men's consciences until I have it, he presseth all arguments he can devise. A good orator before God, must be a good logician. It was noted of the High-Priests that were to pray before God, they were to have Urim and Thummim, and that was two parts of Logic, viz. knowledge and perfection: such an one should a Minister be, he must be a good Logician at the throne of groce.  
Fourthly, importunate prayer is a stout prayer; Continue in prayer, saith the Apostle, Col. 4. 2. a weakhearted prayer is a cold prayer, a prayer without a spirit; yet these men that have weak spirits to pray, have strong enough to sin; and wit enough to sin, and knowledge enough to sin; but bring them to grace, than they have no strength. Thou canst not strive to prevail with God, unless thou stand to it. How came Jacob to prevail with God, but by wrestling? Prayer is called fight, it is a holy kind of violence. Thou canst not obtain a mercy at God's hand, unless thou lay all thy force on it. Even as a Father who hath an apple in his hand, and his child would fain have it; he first opens one finger, than another, till the apple drop out. So is it with a poor soul at the throne of grace: the Lord opens his hands, and fills all things living with plenteousness; What is the means that is used? why, the prayers of his children; they by their prayers open God's hand, and so make the blessings to descend. Go for grace; why, the Lord will say unto thee, Thou art proud, thou must be humble, and so open that finger; Thou art careless, thou must go quicken thyself, and so open that finger: God says, thou wilt not make much of this grace when thou hast it, but thou wilt turn it into wantonness; then thy soul must learn to mortify its members, and so open that finger; thou canst not get grace at God's hand, unless thou do open all his fingers, and then it will fall down. There is a several power in all God's children, some have more, some have less, yet all must be powerful, else none can prevail with God.  
Fifthly if thou pray importunately, thou prayest wakefully; he must be deeply awake that prays; his soul, his heart, his understanding must be awake: that man that prays drowsily, prays not powerfully; Watch therefore, saith Christ, and pray, Luke 21. 36. Watch to pray. q. d. for as there is a sleepy head, so there is a sleepy heart. As a Beggar who is begging, is all awake, head, feet, hands, etc. all is awake to beg; so must that soul be that means to speed in prayer.  
Sixthly, importunate prayer is an assurance getting prayer; a prayer that will not be quiet till it have got assurance that God hath heard it. Wicked men pray, and presume that God hears them, but God hears them not; nay, many of God's dear children pray many times, and are not heard. How long wilt thou be angry with thy people that prayeth? Ps. 80. 4. Not only with their persons, but with their prayers also. How then, think you, is the prayer of such as live in their sins taken? who pray, but their prayers vanish away in the air like clouds: these may pray and pray, but they get nothing.  
Behold he prays, saith the voice to Saul, Acts 9 22. What, did he not pray before? Yes, he had made many a long prayer, else he could not have been a Pharisee; but now he did not only pray, but he prayed unto God as David did, who did lift up his heart to God, Psal. 25. 1. or else his heart could not have prayed; and then in the next verse David begins his prayer. Our hearts are just like a bell, which so long as it lies on the ground will make no music, till it be lifted up; Our hearts are not like the bell of Rochea, which (they say) will ring of its own accord; but our hearts must be lifted up, else they will make no delightful music in the ears of God. Wherefore if you pray, and labour not to bring your hearts home to God, that so he may hear them in mercy, he will (it may be) hear them, but it will be to your condemnation, as he hears the prayers of wicked men: therefore if thou prayest, pray fervently.  
There be six or seven marks of Prayer that is not importunate, and he that prays so, may go to hell, for aught I know.  
The first is a lazy, prayer; An importunate man works hard to bring up hi● suit; his understanding, his counsel, and all his policy works: so if the soul he importunate, than it is a working prayer. Prayer is a labour, 2 Cor. 1. Labour with me in prayer. That man that ploughs his field, and dig● his vineyard, that man prays for a good harvest; if a man pray to God never so much, yet if he do not use the means, he cannot obtain the thing he prays for. Even so it is with grace; A man may pray for all the graces of God's spirit, and yet never get any, unless he labour for them in the use of the means. God cannot abide lazy beggars, that cannot abide to follow their calling, but if they can get any thing by begging, they will never set themselves to work. So, many there be, that if they can get pardon of sin for begging, than they will have it; but let such know that the Lord will not give it for such lazy kind of praying; but if thou wilt have pardon of sin, thou must labour for it, thou must get it with thy finger's ends; God gives not men Repentance, Faith, etc. by miracles, but by means: Thou must then use the means, and keep watch and ward over thine own soul, that so thou mayst get the grace thou prayest for.  
Secondly; a prayer that is not a full prayer, never speeds with God; but an importunate prayer is a full prayer, it is a pouring out of the heart, yea of the whole heart, Psal. 62. 8. the Psalmist saith, pour out your hearts before him, trust in him at all times, pour out your hearts (the addition is made in the Lamentations of Jeremy) like water. It may be thou pourest out thy prayer like tar out of a tar-box, half sticking by the sides; but when thou prayest, thou must out with all before God. When thou givest thanks, dost thou labour to remember all the blessings of God? when thou dost petition to God, dost thou pour out all thy heart before him? dost thou cast all thy care on God?  
Thirdly, Snatch-prayer is no importunate prayer; when men pray by snatches, or peecemeals, by breaking off a limb of their prayer, because of sluggishness, or because their hearts are eager about other business; it is not good to trust fits of devotion; 'tis a base kind of praying, when men gallop over their prayers, that so they may come to an end quickly. Should I accept this at your hands, saith God by his Prophet? when they brought a sheep, it wanted a limb, they were loath to give God a whole offering, Mal. 1. 13. Many pray a piece of a prayer in the mornig, and then they go after the world, he down's on his knees, and gives God a rag of a prayer, a company of ragged ends; And God counts it an indignity; shall I accept this (saith he?) What, a lame prayer? No, no, the Lord looks for a prayer that hath its full growth; it is a shame to speak in the congregation what men do in secret before God, which many have confessed after they have been converted, how they have gone into God's presence, and have shuffled over their prayers, thinking every hour seven, until they had done.  
Fourthly, Silent prayers are never importunate. I mean by silent prayer, when a man is silent in that which God looks he should most insist upon. David made a prayer, Psal. 32. and the Lord looked that he should stand much upon his adultery and murder, which he had committed, to see what shame he took on him for it; but he shuffled it over: and what saith the Text? When I kept silence; what, did the Prophet roar, and yet keep silence? these are contradictions. Yea, the Prophet roared and kept silence; as if he should say, the Lord counted his prayer but roaring, so long as he laid not open that sin, which the Lord looked he should have stood on; the Lord let him roar, and roar he might long enough, but (saith he) I broke my silence, I said, I will confess my transgressions, and then thou forgavest the wickedness of my sin. So, many go to God, and tell God they must needs have mercy, and fain they would have mercy, and yet they are silent in confessing the sin they should. I say, the Lord will never hear that man; he may pray to God all his life, and yet go to hell in the end. Hast thou been a drunkard, and dost thou think that the Lord will forgive thee for crying, Lord forgive me, & c? No, no, thou must insist on it, and say, Against thy word I have been a drunkard, my conscience told me so, but I would not hear; I have felt the motions of thy holy spirit, stirring against me, and I regarded not, Now if thou shouldest turn me into hell, I were well requited; so many Sermons have I neglected; I have wronged others in this kind, and I have been the cause why many are now in hell, if they repented not. I have prayed for mercy, yet with the dog to his vomit have I returned, and therefore for all my prayers thou mayest cast me into hell for ever; and now I have prayed, yet it is a hundred to one but I shall run into my old sin again; yet as I expect forgiveness, so I desire to make a covenant to give over all my sinful courses, and I am justly damned if I go to them again. Such a kind of prayer the Lord loves.  
Fifthly, Seldome-prayer is no importunate prayer; when the soul contents itself with seldom coming before the throne of grace; an importunate soul is ever frequenting the way of mercy, and the gate of Christ; he is often at the threshold before God, in all prayer and humiliation.  
The reeling'st Drunkard in the world sometimes can do so too; the basest Adulterer in the world sometimes can be chaste: the Devil is quiet so long he is pleased, and the wicked may sometime have a fit in prayer. But this is the condition of an importunate heart, he is frequent at the throne of grace. The Prophet David prayed seven times in a day; and Hannah continued in prayer night and day.  
Sixthly, Lukewarm prayer is not an importunate prayer; when a man prais, but is not fervent, when a man labours not to wind up his soul to God in prayer. That man that prays outwardly only, that man teaches God how to deny his prayer. Though you make many prayers, saith God, yet I will not hear you; why? Your hands are full of blood. Qui frigidè or at, docet negare. They are like luke warm water, that never boils out the blood: So they have been guilty of murder and abundance of other sins, and they did indeed pray against them, but they were never but lukewarm, they have never boiled away the blood of their sins. Thou must pray fervently, with a seething hot heart, if thou meanest to get pardon for all thy sins, as security, and deadness of heart, etc. And as it is in Jonah 3. let every man cry mightily unto the Lord.  
Seventhly and lastly, Bie-thoughts in prayer keep prayer from being importunate; as when a man prays, and lets his heart go a woolgathering. I remember a story of an unworthy O ratour, who being to make an acclamation, O earth! O heaven! when he said O heaven, he looked down to the earth; and when he said O earth, he looked up to heaven. So, many when they pray to God in heaven, their thoughts are on the earth: these prayers can never be importunate. When a man prays, the Lord looks that his heart should be fixed on his prayer; for our hearts will leak, and the best child of God, do what he can, shall have bie-thoughts in prayer.  
And that,  
First, from corrupt nature.  
Secondly, from nature kerbed.  
Thirdly, from Satan.  
Fourthly, from a man's own sluggishness.  
For the first; The best children of God have corrupt natures, and when they have done what they can, distractions will fasten on them. They would perform good duties better, if they were able, saying with Paul, The good which I would I do not, etc.  
Secondly▪ from nature, as it is kerbed; The more grace binds nature to its good behaviour, the more rustling it keeps. Even a Bird being at liberty keeps no stir, but being in a cage, it flutters about, because it is abridged of its liberty: so when thou hast kerbed thy corrupt flesh, it will be skittish in every good duty thou goest about; and hence it is that the Apostle useth this phrase, viz. I find another law in my members rebelling against the law of my mind, etc. When grace curbs the law of sin, than nature rebels.  
Thirdly, from Satan; as in Job, Satan stands at his right hand as a plaintiff, as Aegidius compares it, which puts in all Cases to hinder the Defendant; Even so the Devil puts in all bie-thoughts that he can devise, to hinder a man's suit for going on before the throne of grace. But thou must do as Abraham did, when he was sacrificing; when the birds came, he drove them away; so must thou do by thy bie-thoughts, if thou wilt have fruit of thy supplications before God.  
Fourthly, they come from spiritual sluggishness, that creeps on the best, if they take not heed: And this was the reason the Apostle cried, O wretched man that I am, etc.  
I speak not now to the children of God, who are troubled with bie-thoughts in their prayers; For they, the more bie-thoughts they have, the more earnest they are in prayer; they mourn with David, in their prayer. Consider O Lord (saith he) how I mourn, Psal. 55. There was something in the Prophet's prayer that did vex him, and that made him so much the more to mourn before God.  
But as for you that can have bie-thoughts in prayer, and let them abide with you, your prayers are not importunate; the Heathen shall rise up against you and condemn you.  
I remember a story of a certain Youth, who being in the temple with Alexander, when he was to offer incense to his god, and the Youth holding the golden Censer with the fire in it, a coal fell on the Youth's hand and burned his wrist; but the Youth considering what a sacred thing he was about; for all he felt his wrist to be burnt, yet he would not stir, but continued still to the end.  
This I speak to shame those that can let any thing, though never so small, to disturb them, yea (if it were possible) dat things than nothing; for if nothing come to draw their hearts away, they themselves will employ their hearts. Baal's Priests shall condemn these, who did cut themselves with knives, and all to make them pray so much the more strongly. What a shame is it then▪ that we should come on life and death to pray for our souls, and yet come with such loose and lazy prayers! Think you that a male factor when he is crying at the Bar for his life, will be thinking on his Pots and Whores, & c? Was it ever heard of, that a man at deaths-door, should be thinking on his Dogs? can he then think on them? Do you think that Jonah prayed on this fashion, when he was in the Whale's belly: or the Thief on the cross, or Daniel in the Lion's den, or the three Children in the fiery furnace, or Paul in Prison? Do ye think that these prayed thus? What, shall I be at prayer, and my mind in the fields? No, no; if I will pray, I must melt before God, and bewail my sins, and be heartily affected in prayer. But as long as I pray thus, I pray not at all. And as God said to Adam, where art thou? so may he say to thee, Man, where art thou? art thou at prayer, and thy mind at mill? is thy mind on thy Oxen, and art thou at prayer before me? what an indignity is this? Should a man come to sue to the King, and not mind his suit? will not the King say, Do you mock me? know you to whom ye speak? The Lord takes this as a heinous sin, when men come into his presence with such loose hearts.  
Now seeing these things are thus, take a word of exhortation to labour for importunate Prayer.  
Prayer is the art of all arts; it enables a man to all other duties, it is the art of Repentance, etc. Samuel confessed, if he had not had the 〈…〉 Prayer, he could not have had the art of preaching, 2 San. 12. 2●▪ See the antithesis between these two words. God forbid; as if he should say, God forbid that I should cease to pray for you, for than I should not teach you the right way. A Minister can never preach to his people, that prays not for his people. It is the art of Thanksgiving; a man cannot be thankful, if he cannot pray. Psal. 116. 12. It was the means whereby the Prophet David would be thankful to God; he would take the cup of salvation, and call on the name of the Lord. A man hath not a good servant, unless he can pray for his master; see the story of Abraham's servant, Gen, 24. Prayer helps to perform all other good duties. How dost thou think to have benefit by the Word, unl●sse thou be fervent in prayer with God to get a blessing upon it? We can do nothing but by begging.  
Secondly, as Prayer is the art of all arts, so it is the Compendium of all divinity. Therefore to call zealously on the name of the Lord, is to be a Christian; Whosoever shall call on the name of the Lord, etc. It includes repentance, humiliation, sorrow▪ for sin, joy in God's goodness, thanksgiving for mercies, obedience to his commandments, yea the whole duty man; therefore we must labour to be importunate in prayer. A Reasonable soul is eminently all souls; so Prayer is eminently all good duties▪ Psal. 72. The prayer of David the son Jesse; that is, all his repentance, in all passages; he did humble himself before God; all Davids duties are included by the name of the prayer of David the son of Jesse. And therefore thou hadst need to make much of Prayer; for thou canst never repent, unless thou pray well.  
Thirdly, Prayer is a man's utmost refuge; a man cannot have Christ, but only by Prayer. 'Tis bad enough for a man to be a Drunkard, or to live in any other sin; but yet after all this, if a man have the spirit of prayer, there is hope of this man; if after all his sins committed, he can pray to God, there is hope. But for a man to sin, and not to be importunate in prayer, is dangerous. What saith the Psalmist? They are corrupt and become abominable, they have not called on the name of the Lord, Psalm 14. 4. Oh fearful condition▪  
Fourthly, Prayer is that which Gods people have, though they have nothing else; it is the beggar's dish (as I may so call it.) A beggar hath no way to live, but by begging; therefore he had need beg hard: so we have nothing to live on, but praying; I mean nothing that is to be done on our side; all the promises of God are to be gotten by prayer. Suppose a man have nothing to live on but his finger's ends, no house nor land, nothing left to maintain his wife and children, but his finger's ends; will he not be toiling all the day? he is a day-labourer, as we use to say. So, to pray earnestly, is a Christians fingers ends. When a house stands but upon 〈…〉, will not a man be fearful and careful of that pillar? why, 〈…〉 falls all the hope of salvation 〈…〉 unprofitable servants, that Mercy will not meddle with us, unless it be commanded. Patience is loath to bear; we have so provoked God, that Mercy is loath to make or meddle with us; for unless it have command from God, it will not admit of any soul. When David begged for loving kindness, he was importunate; else mercy and loving kindness would not look on David, Psal. 42. 8.  
Sixthly, Prayer is God's delight. The supplication of the wicked is abom●ation to God, but the prayer of the upright is his delight, Prov. 15. 8. The Lord must have something to please him; Kings (you know) must b●●leased; so the King of heaven would be pleased by all that come unto ●im. Now nothing is more pleasing unto him than prayer.  
Seventhly, Importunate prayer is a willing prayer. There be many that p●●y to God for mercy, and yet they are loath to have it; why? because t●y are not importunate. When a man's lust runs on the world and worldly pleasures, &c, he speeds not. When the woman of Canaan was importunate, Christ saith unto her, Woman, be it unto thee as thou wilt: she had a ●●l to grace, Matth. 15. 28.  
Eighthly, Importunate prayer is the only faithful prayer. A beggar never ●es away from a gentleman's door, so long as he believes he shall have ●alms: so, as long as a soul is importunate with God, it is a sign that it 〈…〉 a believing soul. O woman, (saith Christ) great is thy faith. Why? Because her importunity was great, therefore Christ concludes her faith was ●●eat.  
The means to get importunity in prayer, are these,  
First, Labour to know thine own misery. See Ephes. 6. 18, 19, 20. They ●ould not have prayed importunately, unless they had known how it had stood with Paul; so unless thou know thy misery, thou canst not be importunate. If a Drunkard, or Whoremaster, or Sabbath-breaker, or Swearer, etc. knew that they should be damned, they would get out of their sins.  
Secondly, You must be sensible of your misery. Simon Magus knew his misery, yet because he was not sensible of it, he says, Pray ye to the Lord for me, Acts 8. 24. If he had been sensible, he would himself have fallen down before the congregation, and he would have confessed how he had committed that sin, in a more apprehensive manner.  
Thirdly, Observe the prayers of God's people, as here the disciples of Christ did; they hearing Christ pray, say unto him, Master, teach us to pray; they were so affected with Christ's prayer, that they said, Oh that we could pray thus! Oh that we had such a spirit! Master, teach us to pray So I say, consider God's people, how they pray; they can pray as if they would so●re up to God in supplication; they pray as if they world read the heavens. If men did but consider this, it would quicken them.  
Fourthly, Get a stock of prayer. That man must needs be rich, that hath a rock in every market. So if a man have a stock of prayer, it is a sign he is ●ke to speed, as 1. Cor. 4. 2. If God did lend his ears to the Corinthian when they were crying for Paul, then certainly Paul's prayers were importunate.  
Fifthly, If thou wilt be importunate, labour to be full of good works Qui benè operatur, benè erat; as Acts 10. Cornelius his alms and prayers were come up to God: now if he had committed drunkenness, that had ome up to God with his prayer; therefore was it happy for Cornelius t●at he was full of good works; so thou canst not be importunate, unless th●u be full of good works; take heed that swearing, and lying, etc. cry no louder in God's ears then thy prayers.  
Sixthly, If thou wilt be importunate in prayer, labour to reform thy household. When Jacob was to call on God, he said to his household, Put away your strange gods, Gen. 35.   

THE SOVEREIGN VIRTUE OF THE GOSPEL. In a SERMON By that laborious and faithful Messenger of CHRIST, WILLIAM FENNER, Sometimes Fellow of Pembroke Hall in Cambridge, and late Minister of Rochfort in Essex.  
London, Printed by E. T. for John Stafford.   

THE SOVEREIGN VIRTUE OF THE GOSPEL.  PSAL. 147. 3. He healeth them that are broken in heart, and bindeth up their wounds. 
HEre are two things contained in this Text: the Patients, and the Physician.  
First, the Patients; the broken in heart.  
Secondly, the Physician, Christ, it is he that healeth and bindeth up their wounds.  
The Patients here are felt and discerned to have two wounds or maladies; First, brokenness in heart; Secondly, woundednesse: He binds up such.  
brokenness of heart presupposeth wholeness of heart: wholeness of heart is twofold; either wholeness of heart in sin, or wholeness of heart from sin.  
First, wholeness of heart from sin, is, when the heart it without sin; and so the blessed Angels have whole hearts, and so Adam and Eve, and we in them before the fall, had whole hearts.  
Secondly, wholeness of heart in sin; so the devils have whole hearts, and all men since the fall from their conception, till their conversion, have whole hearts; and these are they that our Saviour intends, The whole need not a physician, but they that are sick. The hearts that are whole, need not the physician, but they that are broken and sick. Sin is in the godly, and they are sick of it; even as when poison is in a man, it makes him sick; why? because the poison is contrary unto him. But sin is in the wicked, and they are not sick of it; as poison is in a toad, and the toad is not sick, because a toad is of that nature which the poison is; and therefore he needs not a Physician. Will a Physician go to cure a Toad? surely no, he will rather kill it, he will not cure it. So as long as a man is not sick at the heart of his sin, Christ will rather kill him than cure him. When a man says he is sick, and yet can sleep, eat, drink, and work, and look as well as ever he did, feels no pain, nor any thing to trouble him, what need hath this man of a Physician? So when a man lives in sin, yet never breaks his sleep for it, but minds his pleasures, his profits, hath never the more pain nor anguish in his soul▪ he is soule-whole, and heartwhole, what need hath he of a Physician? This is a man whole in his sins.  
The wholeness of the heart is called fallow ground, Jerem. 4. 4. for it is like an unbroken field, not tilled nor manured; there can be no harvest, because the ground doth lie fallow; so there can be no harvest of grace in that man, whose heart is fallow and unbroken; and therefore to repent and to break the heart, in Scripture is called the putting of one's hand to the plough, Luke 9 62. to plough up the fallow ground of the heart.  
brokenness of heart may be considered two ways; First, in relation to wholeness of heart in sin: so brokenness of heart is not a malady, but an inchoative cure of a desperate malady.  
Secondly, in relation to wholeness of heart from sin; and so it is a malady or sickness, and yet peculiar to one blood alone, namely Gods elect; for though the heart be whole, yet it is broken for its sins: as a man that hath a barbed arrow shot into his side, and the arrow is plucked out of the flesh, yet the wound is not presently healed; so sin may be plucked out of the heart, but the scar that was made with plucking it out, is not yet cured. The wounds that are yet under cure, are the plaugues and troubles of conscience, the sighs and groans of a hungering soul after grace, the stinging poison that the blow hath left behind it; these, are the wounds.  
Now the heart is broken three ways.  
First, By the Law: as it breaks the heart of a Thief to hear the sentence of the Law, that he must be hanged for his robbery; so it breaks the heart of the soul, sensible to understand the sentence of the Law: Thou shalt not sin; if thou do, thou shalt be damned. If ever the heart come to be sensible of this sentence, Thou art a damned man, it is impossible to stand out under it, but it must break. Is not my word a hammer that breaks the rocks in pieces? Jer. 23. 29. that is, Is not my word, my Law a hammer? Can any rock heart hold out and not be broken with the blows of it? Indeed thus far a man may be broken, and yet be a reprobate; for they shall be all thus broken in hell, and therefore this breaking is not enough.  
Secondly, by the Gospel; for if ever the heart come to be sensible of its blow, it will break all to shatters. Rend your hearts for the Lord is gracious, etc. Joel 2. 12. When all the shakes of God's mercy come, they all cry, rent. Indeed the heart cannot stand out against them, if it once feel them: Beat thy soul upon the Gospel: if any way under heaven can break it, this is the way.  
Aristotle observes, that a hammer may easily break a hard stone against a soft bed; but if it be laid on an anvil, which will not give way underneath, strike it as hard as you will with the hammer on the top, the anvil underneath props it from breaking, or if it do break, it will not break into shatters; for the anvil below helps the stone to hang fast together: but if you smite it against a soft bed, it breaks it all to shatters. So, smite thy soul upon the Gospel; preach the law as much as as you will, preach hell and damnation as much as you will, let that be the hammer; but then be sure lay thy soul on the Gospel, drive it to the Gospel, smite against this soft bed, and then (if ever) it will break. If you strike a stone against a hard anvil, though the parts thereof would fall asunder, yet how can they fly off, when as the hard anvil will not give way? the hard anvil on the one side, and the hard hammer on the other side, stop up its way from falling asunder. So, strike the soul with the blows of God's wrath as much as you will, and let it be upon the Law; alas whither should the Law open itself that it might break? the Law doth but fear it on the one side, and the wrath of God doth terrify it on the other, yet all this while it is not broken; the soul all this while knows not what it shall do: but smite it on the Gospel, and this, with the Law, rends it, and breaks it indeed. So Joel he preached hell and damnation to the people of the Jews, and laid their hearts upon mercy, and then the hammer cry, rend; for he is merciful, etc. he laid them on the soft bed of the Gospel, and then he smites them.  
Thirdly, the heart is broken by the skill of the Minister in the handling of these two, the Law, and the Gospel: God furnisheth him with skill to press the Law home, and gives him understanding how to put to the Gospel, and by this means doth God break up the heart: For alas, though the Law be never so good a hammer, and although the Gospel be never so soft a bed, yet if the Minister lay not the soul upon it, the heart will not break; he must fetch a full stroke with the Law, and he must set the full power of the Gospel at the back of the soul, or else the heart will not break.  
It is a pretty observation of Aristotle, Lay (saith he) an axe upon a block, and a great and mighty weight upon it, yet it will not enter into the block to cleave it; but if you lift up the axe and fetch a full blow at the block, than it enters presently. So if the Minister have not skill to fetch a dead blow at the heart, alas he may be long enough ere he break it; but let him fetch a full blow at the soul, then doth he break it, if ever. I took unto me two staves, saith the Prophet, the one I called beauty, the other I called bands, and with these I ●ed the flock, Zach. 11. 7. There is the course of a true feeder of the flock, he feeds them with the Law and the Gospel; he takes his two staves, and he lays about him, till the hearts of his hearers feel him: and this is the way to feed them, and to break them off from their sins. Thus you see the means that God useth to bre●k your hearts. He healeth the broken in heart. Hence observe  
That Christ justifies and sanctifies. For that is the meaning.  
First, because God hath given Christ grace to practise for the sakes of the broken in heart▪ and therefore if this be his grace, to heal the brokenhearted, certainly he will heal them. The spirit of the Lord is upon me, etc. He hath sent me to heal the broken in heart etc. Luke 4. 18. If he be created master of this art even for this purpose, to heal the broken in heart, he will verily heal them, and none but them. He is not like Hosander and Hypocrates, whose father appointed them both to be Physicians; he appointed his son Hypocrates to be a physician of Horses, yet he proved a physician for men, he appointed Hosander to be a physician for men, and he proved a physician for horses. He is not like these no, no, he will heal those whom he was appointed to heal: now God appointed him to heal thee that art broken in heart, and therefore without doubt he will do it.  
2. Because Christ hath undertaken to do it. When a skilful Physician hath undertaken a cure, he will surely do it: indeed sometimes a good physician may fail, as Trajan's physician did, for he died under his hands; on whose tomb this was written, Here lies Trajan the Emperor, that may thank his Physician that he died. But if Christ undertake it, thou mayst be sure of it, for he tells thee that art broken in heart, that he hath undertaken it, he hath felt thy pulse already. Thus saith the high and holy one whose name is holy; I dwell in the high and holy place, and with him that is of an humble and broken spirit, etc. Isa. 57 15. He doth not only undertake it, but he saith he will go visit his sick patient; he will come to thy bedside, yea he will come and dwell with thee all the time of thy sickness; thou shalt never want any thing▪ but he will be ready to help thee▪ thou needest not complain and say, Oh the Physician is too far off, he will not come at me. I dwell in the high places indeed, saith God, but yet I will come and dwell with thee that art of an humble spirit. Thou needest not fear, saying, Will a man cure his enemies? I have been an enemy to God's glory, and will he yet cure me? yea, saith Christ, if thou be broken in heart, he will bind thee up.  
Thirdly, because this is Christ's charge, and he will look to his own calling; To this man will I look, even to him that is of a broken heart, Isa. 66. 2. Mark, I will look to him, I will tend him and keep him. Neither needest thou fear thine own poverty, because thou hast not a Fee to give him; for thou mayest come to him by way of begging, he will look to thee for nothing; For, to him will I look that is poor, etc.  
Fourthly, none but the broken in heart will take Physic of Christ. Now this is a Physician's desire, that his Patient would cast himself upon him; if he will not, the Physician hath no desire to meddle with him. Now none but the broken in heart will take such Physic as Christ gives, and therefore he saith, To him will I look that is of a broken heart, and trembles at my words, Esai. 66. 2. When I bid him take such a purge saith God, he trembles, and he takes it. I bid him take such a bitter Potion, or such an untoothsome vomit, to fear him from sin; he trembles at my word, and he dares not but off with it: But when a soul doth not tremble, than the Physician may say, let him blood; but he cares not for being let blood; he cares not for corrosives, he cares not for his advice and counsel, he trembles not at his word; Christ will never come at such a one, Christ bids thee follow such a diet as to watch, to pray, to fast, to mourn, etc. to keep in and to take heed to catechising, grow not cold by being lukewarm, etc. If thou tremble at his word, well, if not, but that thou wilt go on in thy sins, and be damned for ever, then thank thine own wilfulness. But if thou be'st broken in heart. Christ will assuredly heal thee. Suppose thou shouldest come unto Christ, be his physic never sovereign, and thou shouldest take it: yet if thy heart be against it, the physic cannot work. Imagination or fancy is a great thing in the good or ill success of physic. If thou carp at his precepts, as too strict, and except against his word as if he had an ounce of wormwood too much in it; If thy imaginations thus run against the physic, Christ's physic will never cure thee; why so? thou art not broken in heart, to tremble at his word; he will help thee without fail; but then thou must tremble at his word, and take his directions, though he prescribe thee to eat thine own dung, and drink thine own piss; take it I say what ever it be, and I will warrant thee health.  
But thou wilt reply, I have but a little faith.  
I answer, so had Peter; O thou of little faith wherefore didst thou doubt? saith our Saviour, Matth. 14. 13. There is a little faith, and there is a great faith; O woman great is thy faith, Matth. 15. 28. whether it be a little faith or a great faith, so it be true saving justifying faith, it is good physic, and it will assuredly cure thee. It is not the quantity of faith that saves a man, but the quality of faith. True it is, a great quantity of faith, because it hath more of the quality, more of the truth, it heals more strongly and more steadily; But faith whether it be great or small, so it be true, that doth the deed. Shall the Patient doubt of his recovery because of the small measure of physic that the Physician gives him, the Physician gives but a dram of such a powder, but perhaps the Patient would have a pound, when as it may be the state of his body will not bear it. The Physician observs his measures in prescribing so many ounces of this, so many scruples of that; therelies his skill in giving the true measure, so there is the true measure of faith, Rome 12. 3. one man hath so much, and another man hath not so much faith. Abraham had more faith than Lot; the reason is, because the state of Lot's soul would not bear so much as Abraham's. It is one of Hypocrates Aphorisms, Not too much at once.  
A Physician finds it dangerous sometime to empty the body at once, or to fill it all at once, or to heat it, or to cool it all at once; it is the safest way to give by little and little; so God by little and little deals with thee; now he gives thee some faith, and then a little more.  

Object.  O but my faith is smothered; how then can I expect to be healed?  

Answer.  I answer, a man is sick, and Violets will cure him; now the Physician makes a compound confection, so that the Violets do not appear, but only in oil; Now, will the Patient thus argue, I cannot see one leaf of a Violet, no nor yet so much as colour, therefore I will none of it, it will not heal me? So God gives many a soul unguentum fidei, an oil of faith, now it may be the soul cannot see one jot of faith in himself, yet he shall be cured, because there is faith in a confection, a mixed faith though there be none in manifestation. Thou weepest, mournest, doubtest, and complainest, and thou canst not believe as thou sayest; yet thou never givest over crying, my God my God; well, here is faith in a confection, but it may be it is so compounded with other ingredients that thou canst not perceive it; for you must know that there is faith so great it breaks out into a flame, and there is faith which is so small that it does but smoke out a little; now whether thy faith be an inflamed faith or a smoking faith, be of good comfort, thou shalt be healed. The bruised Reed shall not be broken, Mat. 12. 28.  

Object.  But I am broken all to shatters, and I have no faith at all, how then can I hope to be cured?  

Answer.  I answer, as thy heart may be broken, and yet be a right heart; so thy faith may be broken, and yet be a true faith: For it is sometimes bound up in the whole, sometimes it is broken, and all to pieces. A man that is broken in heart, although he have no faith bound up together in one act, yet he hath it broken in sunder; never a part is missing, though no part closing one with another. The one whole act of faith is this, I believe that God is my God in Christ. Indeed it may be thou hast not this faith in the whole, but if thou be'st broken in heart, thou hast this whole broken in pieces.  
First, thou believest that God is a God, there is one piece.  
Secondly, thou believest that whomsoever God is a God unto, it is only in Christ.  
Thirdly, thou believest that he that truly reputes, may say that God is his God in Christ.  
Fourthly, thou believest that repentance is a true hatred of sin as it is sin.  
Fifthly, thou believest, and thy conscience tells thee it is so indeed that thou hatest sin, not only as it is able to damn thee, but also as it is sin, and dishonourable to God; now these are the parts of faith in the whole. Thou hast all the parts of the whole, though thou hast not these parts in the whole. Well then, thou hast all the parts of true faith; as thou canst not deny if thou be'st broken in heart. Totum non differt realiter a partibus simul sumptis. All the parts and the whole do not differ really, says the Philosopher; he that hath three groats, cannot complain he wants a shilling; he that hath ruff and stock and string, can he be far to seek for a band? so than if thou have faith in the parts on this fashion, it is certain thou hast faith in the whole, though it appear not yet to be whole.  
Aristotle asketh this question, whether the parts be before the whole or no; as for example, whether a man or a finger be first. I will not stand here to determine this question; but this is certain, that the whole is a relative thing, spoken in relation to its parts, and it is like the relation begins in the whole; for first, we say that a whole is that which consists of parts, and then the parts are they that make up the whole, and therefore if thou verily believest in part, thou verily believest indeed. Thus David was a believer in part, my very soul saith he is consumed with grief, Psal. 31. 9 my strength faileth me because of mine iniquity, etc. verse 10. I am forgotten as a dead man, etc. verse 12. he was a vessel of election, but yet you may see he was a broken vessel; he could not believe in the whole, for he was afraid that God had cast him out of his mind, like a dead and an undone man; nevertheless he was a believer in part, he was Gods broken vessel.  

Obj.  But I am sure I have no faith, I go whining and crying up and down, I look upon my sins with horror, I look upon Christ with horror, not a minime of faith that I have, how then can I be healed?  

Answer.  Hast thou a grounded resolution to seek after God come what can come of it? Dost thou desire and long to be united with Christ? Then let me tell thee, suppose thou hast no faith yet in being, yet thou hast something to secure thee from wrath; there is difference between Fides creditura and Fides credens, between faith about to believe, and faith that doth already believe. It is belief believing, that saves a man: But belief about to believe, cures a man from being a reprobate. Though the fruit in the womb be not yet quickened with a reasonable soul, yet it grows in the womb, feeds in the womb, and yet it hath no other life in it than may be in a beast; yet because it is in fieri a man, the Mother complains not, saying, Oh I am afraid I have a beast in my womb; no, she will wait God's leisure to quicken it; it is secure enough from being a beast; for it hath such dispositions as will not long be without the soul of a man in the same, though as yet there be nothing in it, but what may be in a beast; But yet the Mother is secured because she is persuaded she bears a babe in her womb. So many poor souls are too hasty to censure themselves; for grant thou hast no faith as yet, yet if thou be'st broken in heart, thou art about to have faith; only let the word have his full work on thee, unto which thou must diligently attend, and then fides in fieri will be quickly fides in facto esse. Thus the blind man in the Gospel was about to believe before he believed; he had a time of a fieri of faith; he was no believer at this time; for he had as yet no faith; neither was he an unbeliever; for he was about to believe. Dost thou believe on the Son of God? saith Christ, John 9 35. he answered, who is he Lord that I might believe on him? verse 39 Believe? yea that I would with all my heart, who is he, and where is he that I might believe? I have been hated for his name's sake, I have been cast out of the Synagogue for his sake; Lord thou knowest I would believe on him; but who is he and where is he ● and he is vanished away from me, I have sought him, but I cannot find him. Then Christ told him, I am he that now talketh with thee; and then he believed; and Saint chrysostom observes that this blind man was about to believe, before he did desire it in his soul; and so it may be it is now with thee; dost thou believe in Christ? Who is he? sayest thou, where shall I find that Christ is in me that I may believe in him? I weep and hunger, and I thirst after Christ; but who and where is he? I have sought him in the word; but I find him not; I have sought him in prayer and in all other his ordinances; but I find him not; I would believe with all my heart if I could find him. Thus the soul may be about to believe, though it do not already believe; hast thou gotten this same about to believe? be not thou dismayed, the plaster is come; and it will heal thee.  
Conceive these words aright I beseech you; a speech is not as it is taken, I mean only the broken in heart; for otherwise a man may be about to believe, yet never believe; about to be healed of his sins, yet never be healed. Even like the wretch that Zophar speaks of, who shall be about to fill his belly, and not be able to fill it Job 20. 23.  
There is a twofold about to be; First, either such a thing as is about to be, and that is the nature of it, and it will never be otherwise; but still only about to be. Secondly, or else such a thing as is about to be, and that is the progress of it, and not to rest there, but at the last to be indeed.  
Fear you then, all you that are vain, and as yet in your sins; you are about to believe, and that is the nature of your faith; it is only about to believe; like the officers of the next year, who are about to be officers and yet are not. Beloved, never look to be healed, if you be not broken in heart; It may be thou art broken from some of thy sins; but if thou be not broken from them all, it is nothing; and thou canst not be healed. Alas thou mayst be broken in some sense, and yet never be healed. There is a double breaking, saith Aristotle, either breaking into great parts, as wood is broken into logs; or breaking into small parts, as a stone is broken into powder; it may be thy stony heart is broken, but it is only into lesser stones, thou art fallen from greater sins to lesser, from bousing and company keeping, to drinking and sipping; from playing and gaming on the Sabbath, to talking of worldly affairs on the Sabbath, from praying not at all, to pray coldly. Alas, alas thou hast a hard heart still; when a great stone is broken into lesser stones, the lesser stone is as hard as a great stone; thy heart must be broken to powder, if ever God heal thee.  
First, because Physic will never cure a man, unless it may enter and run into the veins; and when it is entered into the body, and diffused up and down through all the diseased parts thereof, than it cures; now if thy heart be not broken, the Physic cannot enter; give a purgation to a stone, it may moisten the outside, but it cannot soak in, to soften the stone; why? because the stone is close, but if the stone were broken into powder, than it would soak even into the heart of the stone.  
God opened the heart of Lydia, and then the word entered▪ Acts 16. 14. Brethren, you have been under the hands of Christ's Physicians ever since you were born; but where is the heart that is broken? all the Physic is lost the word hath no entrance, it hath skinned the wound; seared the outside indeed; but the hardness of the heart is not cured. How long have you been under Physic for the curing of your earthliness and vanity? how long have you lion by it for your anger and malice, &c under the means, yet never the nearer? whose hearts are broken? I fear the physic doth not soak, it comes no nearer than the outside. The Lord is nigh unto them that are of a broken heart, Psal. 34. 18. why? because their hearts are open and broken; and Christ and his word comes near, yea so near that it toucheth them to the quick. But if ye be not broken in heart, no Balm, no Physic can come near enough to cure you.  
Secondly, thou canst never be cured, unless Christ cure thee; now Christ will never take thee in hand till thou be broken in heart. A Physician will not meddle with a desperate cure, such a one who is not capable of Physic. Let not any Physician saith Hypocrates set upon a fruitless cure. Now it is fruitless to give thee any Physic, it is fruitless to pour grace into thee, or to vouchsafe pardon to thee; this Physic will never heal thee so long as thou art not broken in heart; and therefore Christ scorns to take thee in hand. True it is if thou wert broken in heart, God would not despise thee▪ for the sacrifice of God is a broken spirit; so saith the Psalmist, A broken and a contrite heart O God shalt thou not despise, Psal. 51. 17. so then if thy heart be not yet broken, it is yet incurable. Indeed if we consider Christ's absolute power, no heart is incurable; for he can heal it what ever it be, for all is at his command. But God doth not go according to his absolute power, but according to his expression and meaning of, and in his word; now the method that God sets down in his word; is thus; first the heart must be broken, and then it must, or may be healed; so then so long as thou art not broken in heart, thou art incurable.  
Thirdly, suppose Christ should begin to heal thee, thou being not broken in heart, wilt always be taking off the plaster before thou be cured; sometimes God terrifies thee with the ●aw, and then thou pullest off that plaster; Even like unto a dainty Dame, who having taken physic, and feeling it begin to wamble in her stomach, puts a feather in her throat to cause her to vomit it up, before it have its full working. And thus many take hopes and comforts and promises before the set time.  
In some physic, a quarter of an hour's difference may cost one his life; when a man is to be cut of the stone, and he be bound hand and foot, yet if he do but stir or struggle before the Chirurgeon hath quite done with him, it is a thousand to one but he dies for it; so they in the second Psalm had a stone in the heart; Christ would have cut them for the stone, but they would not be bound, they would not endure their cutting, no let us break his bonds asunder, & cast away his cords from us, Ps. 2. 3. men cannot be smitten at a Sermon, but oh they must presently have comfort; as soon as once the physic begins to make the head to ache, and the stomach to be sick, and the man to be exceeding ill, it is a sign that the physic doth now begin to work; but if this man should devise how to vomit it up, or to clyster it out, he looseth all the benefit of the physic; keep this plaster on as long as thou canst, if ever thou mean to be healed. If the wound be throughly whole, the plaster will fall away of it self. Should a man have never so good a plaster and should every foot be taking it off, it would never do him any good. If God have shot an arrow into thy heart, bind the plaster to the sore, and let it there rest till the malignity of the sore and venom of the wound be put out. But if thou be not broken in heart, it is in vain to minister or to say any thing unto thee, because thou wilt not abide the physic within thee, nor suffer the gripes that thou must suffer if ever thou be healed. And therefore all you that are broken in heart, in any measure or manner, be of good cheer, the Lord will heal you; he healeth the broken in heart.  
See here these particulars.  
First, for the seasonableness of it, when it is a seasonable time to be healed, and that is when the heart is in need, and it is in need when it is broken; as a man is in need of meat, when he is hungry; so a man is in need of healing, when he is broken in heart: God will give thee that which thou needest, and that in due season says Augustine▪ In an acceptable time have I heard thee, I saiah 49. 8. God looks when it will be most seasonable to give grace, and then he gives it; therefore wait, never complain of Gods delaying hand; if he do, it is but for a better season; I have need of healing already sayest thou; but if God do not yet heal thee, than thou must know it is not yet seasonable, and the more need thou art in, the better welcome is help when it cometh.  
Secondly, when it is most profitable for thee; when he is broken in heart, it will do him good to be healed▪ but if God should heal thee before, it would hurt thee; when the Corrosive hath wrought out his work, than it is good to have a Cordial; now the Cordial will help the man; but if the Physician should give him a Cordial first, it would help the disease, and endamage the man. Comfortable Cordials, before the time, have been the damnation of many souls. Oh thou wouldst fain have comfort for thy soul; what? before the Corrosive hath eaten out the sin? thou wishest thine own poison; If God let thee wait for thy healing, understand that he doth it for thy good; only let his Corrosives work their full course, and then he will heal thee. Wait on the Lord saith David, Psal. 27. 14. give not over waiting, how long so ever it be, and he will heal thee assuredly when it shall be best for thee.  
Thirdly, in punto, even just in the very nick of thy brokenness in heart will his healing come. It is well observed that the word in the original is put in the participle, indifferent to any time, whether past, present, or to come, he doth not set down any time, because he will do it punctually, just at the pinch, when thou art broken in heart; Oh than if thou be not yet healed, know then that thou art not yet come to this punctum; but when thou art come to it, than thou shalt be healed. What if thou dost lie under the heavy and frowning hand of God? do not shake it off, but kiss that rod, and humble thyself the more: Sometims God lets a broken heart shake off his hand a little to soon, sometimes again he will not let them. David would fain have shaken it off; but he could not; God would not let him. Lord rebuke me not in thine anger, saith he, &c, Psal. 38. 1, 2. How did he know that God's arrows stuck in him fast? It seems that he had been pulling at them; he would fain have had them out, he would have been comforted all on the sudden, but he could not; God would not let him. Lord rebuke me not (says he) in thine indignation, etc. Rebuke me as much as thou wilt, but let it not be in thine indignation; chasten me as much as thou wilt, but let it not be in thy heavy displeasure. Oh pluck ou● thine arrows, take off thy hand; I pluck at them, but they stick fast; I shake and rub to get off thy hand, but it presseth me so ●●re that I cannot get it off▪ Beloved, it is necessary that some while Gods own people should bleed under God's wrath; for by this means the corruption of sin is purged out. Thus you see in some God will not let them shake off his hand; others, if they will needs have it off, they shall, that they may afterwards see their own folly. Thus many a poor child of God, in conflict of conscience and sense of God's wrathful displeasure, scrapes comfort too soon, and God lets them take it before he gives it: he would have had them first throughly cured, but they were loath to be humbling their souls so long: but see the event of it, the sore is only skinned over, and at the last the wound it breaks forth a fresh, and then it may be they lie seven years rogether and get no comfort, yea sometimes twenty years, yea, I have known some that have lived so thirty years. Now they may thank their own folly; for if they would have been ruled by Christ, and been humbled altogether at the first, they might have escaped this scouring; but now they repent it every vein in their hearts, and can hardly claw it off until death. I call these the children of God, because they have lain a long while under God's hand, and yet still cry after God, it is a sign they are his children; for God's children are many times in affliction a long while; see it in Job, etc. Neither can I believe but that all those that lie sundry years on this fashion still crying after God; are the children of God; or at the least, it is so to be hoped: for if they were reprobates, and had shaken off God's hand, plucked out his arrows, and scraped after comfort, he would either let them fall into a perpetual fools▪ paradise of presumption or security, or else let them moulder away in despair, not caring to seek after God in the means at all. And therefore, beloved, pluck not out God's arrows too soon: I speak not to all, for some will not pluck them out when they should; but I speak to all such as are over hasty for to get Cordials before the Corrosive have had his full working▪ If men be never so little humbled, reformed, or wrought upon, presently they think they be in very good case: the very Heathen could say, we are commonly deceived with seeming virtue and grace; and hence it is that wicked men are humbled by halves, They think they are throughly humbled, when their hearts are broken by halves; they think they are broken in heart. And as a stick that is half in the water, and half above the water, seems to be broken or bend in the midst; so these men when they are half in their sins, and half out, seem to themselves to be broken hearted: But if the stick were either all in the water, or all out, it would appear as it is: it seems to be broken, when as it is not: so, many being half in their sins, and half out, seem to be brokenhearted, when indeed they are not.  
But (beloved) before I can give you the healing here in this text, it is good reason that I examine you whether you be broken in heart, or no. Prognostica praecedunt Therapeuticen, says Argastus; Prognostiques, and telling the signs and symptoms of the disease, are before the healing of the disease. When we believe a thing to be so, we have a proverb to say, 'tis a sign ' 'tis so. Dost thou say thou art broken in heart? 'Tis a sign ' ris so, they carriage is so mortified; A sign 'tis so, thy communication is so heavenly; A sign 'tis so, thy companions so holy, etc. If a man cannot cast thy water on this fashion, thou art not broken in heart. And therefore Signa tibi dicam, etc. I will help the signs and symptoms of a broken heart, that so thou mayest examine thyself.  
The signs I reduce to these two heads.  
First, A breaking from sin, as a rotten member is broken from the body; so that the heart is then said to be broken indeed, when it is broken off from sin.  
Secondly, a breaking in itself, so that the heart is said to be broken when it is broken with sorrow and self-denial, so that nothing can piece it up again, but the favour of God. These two make up a broken heart, and therefore they shall be the heads of examination.  
First then, do thy sins go thick away from thee? when the cold is once broken we use to say, now it is going away, not in the rheum as before, but in thick fleam. If thou be broken in heart, than thy pride, thy earthliness, thy selfe-love, thy deadness to good duties, and all thy sins go thick from thee. It may be thou hast some poares in thy heart, and thy sins fall away from thee in the rheum, but if they go not away from thee in thick phlegm, the cold of thy frozen heart is not yet broken. The sins of Zaccheus were injustice and oppression, etc. but as soon as ever he was broken in heart, these sins went away thick from him, not dropping as if he were loath they should part, but in great flakes, Zaccheus stood (says the text) and said unto the Lord, behold half of my goods I give to the poor, etc. Luke 19 8. see how his sins went away; every word voids thick fleam.  
First, he stood; before he climbed and gazed after Christ, but being broken in heart, he stood ready pressed to do whatsoever Christ would command him.  
Secondly, he said unto Christ; before Christ might have said unto him what he would; what cared he? but now that he is broken in heart, here is hardly a word that Christ said unto him of any such matter, yet he said to Christ.  
Thirdly, Behold, before his behold was carnal, he did what he did to be seen of men, if ever he gave aught, he loved that men should behold, but now all his care was that Christ would behold it.  
Fourthly, I give. Before he thought, I will give was enough, I will give when I die, I will build hospitals when I am dead; but now that he is broken in heart, he gives it forthwith.  
Fifthly, the half of my goods; before he counted a penny o● a farthing to a poor body, a great matter, a great dole, if given now and then; but now that he is broken in heart, the half and not only of the superfluity, but also of his very substance and goods, as it is in the original, I give to the poor, not as men commonly do, light come, light go; it may be they feast their rich neighbours, but he gives half his substance to the poor Saints of God.  
Sixthly, And if I have taken any thing wrongfully, though it were not much; If I have taken any thing, though not from the rich and great ones, but from any, rich or poor, young or old, stranger or not stranger, no matter who; if I have taken any thing from any man by false accusation, not only against Law, where the Law binds me to restitution, but if I have taken any thing by forged cavillation, though the Law will bolster me out, yet I restore him; he did not say, I give him, as many will do, calling that which should properly be called restitution for wrong, a gift, I give, say they; he says not so; but he casteth off the thought of a gift, and doth what he doth by way of restitution.  
Seventhly, If I have taken anything; before he could swallow down the known wrongs that he did; but now that he is broken in heart, he makes amends for the wrongs which peradventure he did not, to be sure, If I have taken, I restore, his restitution goes absolute; although his wrongs go upon ifs, I restore him says he; and that not niggardly or scantly, or no more than needs must, but fourfold. Thus he reasons; now he is broken in heart; his sins go thick away from him.  
The text but even now called him little Zaccheus, before he had seen Christ; merito adhuc pusillus quia nondum viderat Christum; Justly might he be said to be little Zacheus, because than he had not seen Christ; but as soon as ever he had seen Christ whom he had wronged by these wrongs; as soon as ever he was broken in heart, he became a great repenter, his sins ran thick away from him. As soon as the boil is broken, out comes the matter; As soon as the vein is broken, out comes the blood, true it is a drop of blood may come though the vein be not broken; if the finger be but razed a few drops may come, but if the vein be once broken, out comes the blood thick and threefold; If thou dost but crop off thy sins now and then, thy heart was never broken; for if thou wast once broken in heart, thy reformation would come apace, thy repentance and thy amendment would come thick and threefold; but if we preach and exhort, and yet see but thin reformation in thee, as a sigh or so, thou wast never yet broken in heart: if thy heart be yet full of thy selfe-love, full of thy pride, lusts, etc. if thy affections be yet full of earthly desires, worldly delights, vain hopes, carnal fears; if thy back be yet full of thy garish and humorous apparel, thy heart is not yet broken; why? because the filthy matter runs not out.  
Zaccheus when he was broken in heart, his corruptions ran out apace; both his unreadiness to good duties, and his deadness and dulness to holy duties: Christ need not say much unto him, for he said unto Christ, his desire of the credit of the world ran out, for he gave the half of his goods to the poor, his backwardness and delaying ran out, for he made present dispatch, I give, his very secret unknown iniquities ran out, if I have taken, etc. All his sins ran thick away from him. Why? because a broken heart can hold no sin, this is the first sign of a broken heart from sin, if it be broken from its sinful course.  
The second is, if it be broken from its wildness: the Hawk is then broken when it is made fit for the I●●e, and the colt is broken when made fit for the saddle, if he be not broken, he will not be willing the rider shall come on his back man is borne like a wild Ass colt, Job 11. 12. so thou wast borne, and so thou hast been, and art thou not as yet broken from it? if thou be broken in heart, than thy heart is ●ame to every commandment, to every truth, and thy affections are tame to every precept. It is calvin's similitude, thou art not yet (saith he) fit for God's saddle, if thou let the Devil, the world, or any lust ride thee, thou must be broken from thy wildness, or else thou art not broken in heart; it may be thou art a little bridled from thy lusts, alas so thou mayst be, yet be wild for all that. Be not like those beasts Psal. 32. 9 For though they be bridled and held in, yet they are wild still, Be not like horse and mule, saith Ambrose, for though they suffer bit and bridle, yet had they rather be at rack and manger, or at grass in the field, they delight not to be saddled.  
Dost thou not despise to be kerbed by the word, to be bitten by reproof, wouldst thou not rather be free? God casteth in good motions into thy heart, and thou casteth them out, and they vanish; God puts in good purposes into thy heart, but thou flingest them off, and dost not fulfil them, like a wild horse that flings off his rider. Thou canst not be crossed a little but presently thou art wild with choler and anger; thy flesh and blood cannot endure it, and dost thou yet say that thou art broken in heart? no, no, thou wast born a wild Ass Colt, and so thou art still. Thou wert born a wild olive, and so thou art still. Thou wast never yet broken in heart, never yet broken from sin; if thou wert broken from thy wildness, than every exhortation would tame thee; then thou wouldst be glad to be reproved, and controlled by the word; Thou wouldst leap at every commandment, were it never so strict; But if thou count it preciseness and too much strictness to be holy and zealous, I say thou art yet but a wild colt. Oh my brethren we have many amongst us who are like Ishmael, who was a wild man, Gen. 16. many wild men, who pray wildly, and think wildly, and hear wildly; their hearts are wild gadding hearts, while the word is preachiug, they follow their own imaginations.  
Darest thou venture upon any sin against the Gospel of Christ, and darest thou live in it till thou art a wicked Bedlam? The Psalmist brings all such in as if they were mad Bedlams, saying; why do the heathen so furiously rage, etc. Christ would have bound them, but they forsooth were too wild; they would not be bound, but say they let us break his bonds, and fling off his cords: they will not be bound to such strictness: darest thou swear and lie and covet, and be drunk? etc. alas man thou art in a mad vain. Darest thou break the sabbath, live in thy lusts, etc. a fury hath taken thee, thou art a madman, God must break that wild heart of thine, else thou canst not be tamed, it may be thou art bridled from sin, but dost thou bridle thyself, if not, thou art wild for all the bridling thou hast: you never saw a horse bridle himself, no, no, it is wild, peradventure thou dost bridle thyself when thou art not much tempted; but if thou be'st broken in heart, thou wilt refrain all provocations whatsoever. I will keep my mouth, etc. Psal. 39 1. while the Devil was before him, as Hierom expounds it, or while Shimei was before him to tempt him with wicked reproaches and disgraceful speeches, as Baz●● and Theodoret expound it, than would David keep his tongue as with a bridle, when he was greatly tempted to sin. Here then is all the criell; canst thou bridle thyself from sin when thou art tempted to sin? if thou be broken in heart, thou canst; but if thou canst not, thou art wild unto this day. The wild beasts are tame enough till a prey comes before them, and so thou mayst be tame when temptations are down; but art thou tame when a temptation is before thee. This is a second sign of brokenness of heart, if thou be broken from thy wildness.  
Thirdly, if thou be broken in heart, than thou art broken from thy pride, and thou wilt stoop to God's word in all things. A broken heart is an humble heart, I dwell with him, saith God, Isaiah 37. 15. p●idei, the root of all sin; what is the reason that any da●e sin, but because they think better of themselves in their sins than they do deserve? for did a man but think he were accursed and a damned wretch in sinning against God he durst never sin, or did a man feel that every sin, makes a man filthy? yea more filthy than a toad; did a man feel his own damned condition, he durst not live in sin? a man thinks better of himself th●n he deserves whensoever he sins against God Hear and give ear and be not proud, for the Lord hath spoken it, Jer. 13. 15. If the Lord speak, and thou do not hear and obey, thou a●t proud. Oh but I am not proud, than thinkest thou, for I will hear the poorest body in the street, when they spea● to me yea and I will, and do give the wall to my betters will't thou so? wilt thou give man the wall, and take the W●ll of God? is not this pride? swear not says God; yet thou wi●t take the wall of that commandment, and swe●●est. Let not the Sun go down upon thy wrath says God; thou takest the wall of that commandment too; and canst remember an ill turn, a month after, so, etc. This is execrable and abominable pride. Thou seekest after thy profits and pleasures more than after the glory of God. I cannot live else, says one; I cannot be merry else, says another; and I must tell a lie now and then, and must suffer bousing and swearing in my house, or else I cannot live. Thou proud wretch, what must ●hy mirth and thy credit peak above the commandment of Christ? The wicked through the pride of his countenance will not seek after God, Psal. 10. 4. It is wicked pride indeed, when thou seekest thyself more than God. I tell thee, the word hath not broken the heart, until it hath broken the neck of this pride of thine; never tell me that thou art not proud in thy apparel; if a servant go never so meanly in apparel, yet he is proud if he obey not all his Masters lawful and good commandments; never tell me thou bowest to God or thou kneelest in prayer to God; cluck and crouch, bow and bend thou never so much, yet thou art proud, if every corruption of thine will not yield to every commandment of God; thou art not broken in heart; for if thou wert broken in heart, thou wouldst stoop to all God's commandments. Dost thou mock at preaching, etc. Tush, thou wilt not be so precise, If ever thou be one of his, thou wilt not only obey him, but also be circumspect in all thy obedience; nay if thou be broken in heart, thou wilt not only stoop to every commandment of God, but also count it thine honour and glory, though it be the meanest office in his service. Thou art my glory says David, David that was broken from his pride, counted it his glory to obey God, his glory to serve God, yea his glory to be reproached for his sake. Thou art not broken in heart till thou count it thine excellency to serve God. We use to say such a ones excellency is in his learning or wit, etc. but he is too precise and too holy, as if it were not a man's excellency to be pure and zealous, and to serve God: But I tell thee if thou count it not thine honour to be forward for God and to be nicknamed for Christ, thine excellency to lie in this, that thou art godly and heavenly, thou art a proud fool; when John Husse was to write upon the Epistle of Saint James, he counted it such an high office of dignity that he was confounded at his own indignity, saying unto God, Hei mihi laudare te contremisco; he counted it such an honour to do any thing for God, that he was ashamed at his own vileness. O my brethren God is called the excellency of Jacob; it was not their valour nor wisdom, but this was their excellency, that God was their God; thy riches are proud riches if thy excellency lie in them more than in God; if thou dost not go about every commandment as thine excellency, thy obedience is proud. This is a third sign of a heart broken from sin, if it be broken from its pride.   

A Funeral SERMON Preached By that laborious and faithful Messenger of CHRIST, WILLIAM FENNER, Sometimes Fellow of Pembroke Hall in Cambridge, and late Minister of Rochfort in Essex.  
London, Printed by E. T. for John Stafford.   

A Funeral SERMON.  ISAI. 57 1. The righteous perish, and no man layeth it to heart, merciful men are taken away none considering that the righteous are taken away from the evil to come. 
IN the end of the former chapter the Prophet reproveth the special sin of Idol-shepheards who followed their own pleasures and profits, not regarding their flock. Now he reproves the general sin of security in the people, and namely in this, that whereas the righteous perish, yet no man layeth it to heart, and merciful men are taken away, none considering etc.  
This verse is a complaint of the Prophet touching the people in general, for that they considered not the judgements of God upon them in taking away the righteous from among them.  
In the words themselves we are to consider,  
First, the work of the Lord, viz. the righteous perisheth and merciful men are taken away.  
Secondly, the people's sin in not considering it, not regarding this work of the Lord, which is, that the righteous may be delivered from the evil to come.  
By righteous is here meant not such as are legally righteous by the works of the law; for so no man is righteous, but by righteous is here meant such as are Evangelically righteous, by the righteousness of faith in the Gospel.  
Perisheth, that is, from the earth, for otherwise the righteous perish not.  
No man considering, that is, no man lamenting, mourning, or grieving for the loss of them.  
The first thing then to be considered, is from the first part; and it is plain out of the words of the text, That all men must die; even the most holy and most righteous; for they are all subject to the stroke of bodily death as well as the wicked. There is no remembrance saith Solomon, of the wise more than of the fool; and how dyeth the wise man? even as the fool, Eccles 2. 16. so zachar. 1. 5. Your fathers where are they? and the Prophets ●o they live for ever? so that we sce Prophets and fathers die as well as other men; yea those Worthies recorded in the Scripture, Noah, Abraham, David, etc. they are all gone the same way, they are all dead.  
The first reason is, because it is appointed unto all men once to die, and after that comes the judgement, Heb. 9 27. God hath thus decreed it, and therefore it must be so.  
Secondly, because all men and women are of the dust; and therefore must return to the dust again; dust thou art, saith God, and unto dust thou shalt return, Gen. 3. 19  
Thirdly, because, all have sinned, even the most righteous man; now the wages of sin is death, Rom. 6. 23. The most righteous man must die.  
Fourthly because, as death came into the world by sin, Romans 5. 12. so sin must go out of the world by death; and therefore it is needful that the righteous dye, that so they may be freed from sin.  
But some may object and say, Hath not Christ abolished death? why then do the righteous dy?  
I answer he hath abolished death; as he hath abolished sin; now he hath not taken sin quite away from us, for we see it doth still remain in us; neither hath he quite abolished death from the righteous, for we see they all die; but he abolished the dominion of sin, so that it doth no longer reign in us; and so he hath taken away the dominion of death, so that it doth not rage as a Tyrant over us, so that it is not hurtful unto us as a punishment, but as a means to convey us into a better life. Christ hath taken away the sting both of sin and death; though not the things themselves away from us; yet he will one day free us from them both; so than the righteous must suffer death as well as the wicked, though not in the same kind.  
Let no man then look to be exempted from death for his righteousness, nor from any outward miseries that may befall the sons of Adam; nay if we are the servants of Christ, we must look for a greater share in these than other men; greater crosses, greater afflictions, greater sickness and harder pangs of death do oft befall the righteous, as ●● did unto this our brother, who though he were old and stricken 〈◊〉 years, yet the pangs of death were strong upon him. Those whom 〈◊〉 will make heirs of Eternal life, he suffers them to have a greater po●●●on in these afflictions. But the wicked are fat and full, and die with ●●eir bones full of marrow, as Job speaks; they commonly have little sickness, and an easy death; but the godly do ordinarily undergo greater pangs; let none therefore think that for his righteousness he shall be free.  
Secondly, consider we here how few amongst us have learned this Arithmetic, namely to number our days, and they are but short, even a span long; who is there almost that thinks on death? who prepares himself for it? and yet all, even the most righteous must die; for God hath placed that fiery blade of death at the entrance into the Paridise of heaven, so that none can enter before they taste of death, and all must taste of it, yea the most righteous are not exempted from the stroke of death. This than should teach us to labour to draw our hearts from the love of this present life; and what can better persuade us and wean us from the love of this world, than a due consideration of death? we know we must all die, and therefore we should prepare ourselves for it. If any profane person amongst us knew that this night must be his last night, and that now he had no longer to live, would not this amaze him, and make him bethink himself, and to prepare for death? If rich covetous men which spend the whole course of their life in providing for the things of this life, did truly consider of death, and that their end draweth nigh, would they do as they do, when this life and all the things of this life, and all our joys and pleasures of this world shall shortly have an end? for when death comes, they shall all be taken from us, or rather we from them. Oh how excellent a thing is it then for us to be drawn from the things of this life, unto a due consideration of death, and of those heavenly Joys and happiness to come! Oh you that look for these things, what manner of men ought you to be in holy life and conversation?  
Thirdly, seeing we all must die, and this present life must come to an end, this should teach us to prepare ourselves for a better life; to provide for a surer building, a better estate which shall never perish. Philosophers who were but heathen men, could meditate on death, setting it always before their eyes. But this is not enough for us that are Christians; we cannot truly prepare ourselves for it unless we first build a surer foundation in providing for a better life, which shall never have an end; and this no heathen or wicked man can ever do. Oh how woeful would that message be unto a wicked man, that was brought unto good King Hezekiah, Come, set thy house in order, for thou must die, and not live; and why should it be terrible unto him? surely because he hath no hope of a better life, he hath not provided for a better habitation. Consider then with what comfort thou couldst entertain this message; with wh●● comfort canst thou meet with death? for he is no Christian that cannot in some measure willingly meet with death, for by it we pass unto a better life: for as this our brother spoke often, he that would have comfort in death, must look beyond death; he must not fix his eyes on the terrors of death, but he must look beyond, to that glorious inheritance, to which we are passing through death, and there shall he behold his Saviour putting forth his hand ready to receive him; there shall he see the blessed Saints and Angels, whose company he shall enjoy, besides an infinite heap of Joys and happiness that is prepared for him also. O my beloved, nothing will make us willingly to entertain the message of death, but only the comforts of the life to come. Oh let us labour then for these comforts, that so we may be provided against death; were it not a foolishness for a man who being a tenant at will, and shortly to be turned out of his house, never to take care for another until he is cast out of doors? Beloved we are all tenants at will, and we are very shortly to be cast out of our dwelling houses of clay, and shall we not provide for a surer habitation? Death is at hand, and our life must shortly have an end; let us therefore labour to be assured of a better life, when this is ended, that so with comfort we may meet with death.  
Now we come unto the second point, which is here to be considered; taken from the complaint of the Prophet, that the people did not consider nor lay it to heart, viz. the death of the righteous, whence I note, That the death and loss of good men must be laid to heart, as a special cause of grief and sorrow.  
We ought justly to be grieved at the death of a righteous man, when God taketh him from amongst us. How did the Prophet Jeremy, and the people lament the death of that good King Josiah? 2 Chron. 35. 23. so devout men made great lamentation for the death of Stephen, Acts 8. 2. so all Israel lamented the death of Moses Deut. 34. 8. And Joash the King of Israel wept for the death of the Prophet Elisha, 2 Kings 13. 14. and thus we should lament and sorrow for the death of any righteous man, yet not in respect of themselves, as if their case were worse now then before, for they are now more happy.  
But first, in regard of God's glory, whereof they were instruments to set it forth; for since they were taken away, God's glory is impaired; because there are the fewer left which do truly serve and worship him; for as David saith, the dead praise not the Lord, etc. Psal. 115. 17. so then they being dead, do not praise the Lord among the faithful on earth any longer.  
Secondly, in regard of the great loss that others have by their death, who have always received much good by them in their life; for the godly do so order and behave themselves in all their ways that they do good wheresoever they come; therefore when they die, it must needs be a great loss unto such who might, if they had lived, been bettered by them.  
Thirdly, We ought to lament the death of the righteous in regard of the evil to come; for while they live, they are as a wall about us to keep God's judgements from us; If there had been but ten righteous men in Sodom, it had not been destroyed, Gen. 18. 32. If there be any messenger one among a thousand, saith Elihu, to show unto man his uprightness, then is God gracious unto him Job 33. 23. Run ye to and fro in the streets of Jerusalem saith God, and see if you can find a man, if there be any that executeth judgement, and seeks the Lord, and I will pardon it, Jer. 5. 1. so that if there had been but one righteous man among the people in that city, the Lord would have spared them even for that ones sake; and therefore the Lord speaking of the righteous, saith, I will fasten him as a nail in a sure place, he shall be as a glorious throne unto his father's house. Esay. 22. 23. Oh consider then what a loss we have when the righteous dye; we are like to perish, when the nail that was in the sure place is removed, cut down and falls; for then the burden that was upon it, shall be cut off, Esay 22. 25. You therefore of this Congregation, consider, and lament for this your loss, in that this good man is taken from among you; for who knows whether God spared this congregation even for this good man's sake? for it is the righteous only that God respects, and for their sakes he will spare a whole people; therefore surely as Solomon saith, the righteous is better than his neighbour, yea though never so poor and despised in the eyes of the world, yet are they precious in God's account; when I make up my Jewels (saith God) I will spare them, Mal. 3. 17. so that the righteous are God's jewels, the excellent of the earth are precious in God's sight; and have we not great cause then to lament for the loss of such?  
Seeing then it becometh all God's children to lament the death of the righteous; O how far then are all such from the spirit of God, who are so far from lamenting that on the contrary they rejoice at the death of the godly man, because he stood in their way? they could not follow their works of darkness as they would, but he hindered them, he stood in their light, they could not run on in sin and wickedness, but he would be reproving, admonishing, and telling them of their faults, and this makes them long for the good man's end, and to rejoice in it when it doth come; these do not consider that when the righteous is taken from the earth, than they lie open unto the judgements of God; But as the Sodomites thrust out just Lot out of their city, that so God's vengeance might fall the sooner upon them; for till he was gone, the Lord would not destroy them, Gen. 19 21. Even so do these men desire to be rid of the righteous, and rejoice when they are taken away from them, not considering that they are open to God's vengeance, which hangeth over their heads ready to devour them.  
We ought then to be most grieved for the death of the righteous, when any of the Saints are taken away by death. Oh what a comfort is a righteous man to the children of God? what a feeling of grace is there in such a one? what comfortable words come there from the mouth of such men? how full of comfortable speeches was this poor man; always ministering comfort to those that came to visit him? what a loss is this then unto us? it is more than if thousands of the wicked had gone together; and shall we not mourn for the loss of such a one? If one of our family or friends die, we can mourn for them; and good reason; and shall we not mourn for the loss of one of God's Saints, one of the spiritual family, one of our fellow-members?  
In this then examine thyself how it is with thee; when thou hearest of any of the faithful that are taken away, art thou grieved for it? dost thou lament and mourn for it? if thou dost not, surely thou art no true Christian; for the children of God cannot choose but lay it to heart and lament, when any of the righteous is taken from among them. As Israel lamented the death of Samuel, 1 Sam, 25. 1.  
Now concerning the sin of the people in not regarding nor laying it to heart, this was a great sin of security in them, in that they did as it were rest on their pillows, and cried peace unto themselves, notwithstanding God's judgements upon them, in taking away the righteous, and freeing them from the evil to come, we note that,  
When God will bring any great judgement upon a People or Nation, he will 
〈…〉  ordinarily take away his faithful servants from among them, that so they may be freed from the evil to come. Thus good Josiah must perish in his young years, that so he might not be taken with the evil to come; I will gather thee unto thy fathers saith God, and thou shalt go to thy grave in peace, and thy eyes shall not see all the evil that I will bring upon this place, 2 King, 22. 20. So when God told Abraham of the bondage and captivity whereunto he would bring his posterity, he saith, thou shalt go to thy fathers in peace, Gen, 15. 13. And thus it was with the ancient Father, St. Augustine; when the cruel Vandals besieged his crity, he prayed that the Lord would either take him away, or cause them to leave the siege; and the Lord heard him, and took him a way, and presently after the Vandals destroyed the city. So Luther writing upon this text, saith that the Lord after his death would bring great affliction upon Germany, and two years after, it so fell out indeed. Thus ordinarily God takes away his servants from the evil to come.  
See here the mercy of God unto his children in that he takes them away from among the wicked, he calls them out of this world that they may not partake of the evil to come; shall any one then think it a curse to be taken away betimes in his young years? nay happy is he that is taken away from these miserable and fearful times, wherein the judgement of God, for our sins, hangeth over our heads; and is ready every day to seize upon us.  
Secondly, seeing that God when he means to bring any heavy judgement upon a people, doth ordinarily take away the righteous from the evil to come, this shows that when the righteous are taken from amongst us, we are certainly to expect some judgement of God upon us. For these are they which stood in the gap, and kept off the fire of God's wrath from us, that it should not consume us: but now being gone, we lie open to the judgements of God; and therefore when any righteous men are taken from us, the loss of them ought to drive us to repentance, lest God's judgements come presently upon us and consume us, therefore we must forsake our sins and evil ways, and perform new obedience unto God, so will he be merciful unto us, yea he will be a shield of defence unto us, and a wall of fire about us, and he will turn away his judgements from us.   

THE SIGNS OF GOD'S forsaking a People. Preached By that laborious and faithful Messenger of CHRIST, WILLIAM FENNER, Sometimes Fellow of Pembroke Hall in Cambridge, and late Minister of Rochfort in Essex.  
London, Printed by E. T. for John Stafford.   

THE SIGNS OF GOD'S forsaking a People.  JER. 14. 9 And we are called by thy Name; leave us not. 
TWo things (Brethren and beloved in Christ Jesus) are intended and expressed by the holy Prophet, from the first verse to the 13. verse.  
There is first a denomination of a judgement, and that is dearth or famine from the first verse, to the seventh.  
Secondly, the sword is threatened, to the thirteenth verse; he will send the famine, than the sword, and he will not be entreated.  
Then in the eighth and ninth verses, we have the importunate prayer of the Church to turn away these judgements: And the prayer is marvellous sweet, in confession, where they confess their sins, and seek to God for succour.  
First, they desire God that he would not take his providence from them, why stayest thou but for a night? verse the 8. as if they should have said, it is marvellous strange, that thou behavest thyself so like a stranger; thou seest our sorrows, and dost not help us; thou perceivest our troubles, and thou regardest us not; It is strange, it is strange; that the God of Israel stands as a man astonished; that thou that hast heretofore received us, shouldst now stand as a man amazed, and astonished, as if thou wert weary of this thy work, and couldst do no more, as if thou shouldst say, Jerusalem cannot be saved, and Judah cannot be succoured.  
Secondly, they desire that God would not take away his presence from them; leave us not to ourselves, say they; let us see thy face; though we die, yet let it be in thy presence; yea though thou help us not, yet it doth us good to look upon our Saviour, and thou canst help us; and thus you see the arguments where with they press the Lord, how sweet they are, viz.  
First, thou art the hope of Israel; Alas if thou forsake us we are all lost; our hope is not in the means only; but our hope is in thee, leave us not, for thou art the hope of Israel, it is the task that thou hast taken upon thee, leave us not therefore.  
Secondly, thou hast made thyself a Saviour, and now is the time of trouble, therefore now perform what thou hast undertaken.  
Thirdly, thou art in the midst of us, that is, thou art a great Commander amongst us; always ready to succour us, and wilt thou now see us perish? thou art more near to us, than the Ark in the midst of the Camp, 1 Sam. 4. 6. As if they should say, he lives in the midst of us, and will he not save us?  
Fourthly, we are called by thy name, and therefore we have interest in thee, to whom should wives go, but to their husbands? to whom should children go, but to their fathers? to whom should servants go, but to their Masters? to whom then should we go, but to thee our God and Saviour? leave us not therefore, and we will meddle with none but thee.  
Secondly, though God might leave them, yet they beg that he would not; that is the Amen to their prayers; though thou stand and wilt not help us; yet let us die in thy presence; and this is the great request of the Saints, they desire not to be left of God, although God might leave them; whence learn that God might cast off a people.  
Israel did fear it, and it is that which they prayed against, God might leave them: I do not say that God will cast off his elect ones eternally, but those in outward covenant, see Isaiah 1. verse 2. etc. Hear O Heavens, Harken O Earth, I have nourished and brought up children, but they have rebelled against me; The Ox knoweth his owner, and the Ass his Master's Crib, but Israel hath not known my People have not understood, etc. and verse the seventh; see the judgement; your cities are burnt with fire, strangers devour your land in your presence, and it is desolate like the overthrow of strangers.  
There is an out ward Calling, as well as an effectual Calling; God may reject; for many are called, but few chosen, saith our Saviour. My brethren cast your thoughts afar off, and see what is become of those famous Churches of Pergamus and Thyatira and the rest mentioned, Rev. 1. verse 11. And who would have thought that Jerusalem should have been made an heap of stones, and a vagabond people? and yet we see God hath forsaken them, showing us thereby that although God will never forsake his own electones; yet he may forsake such as are in outward covenant with him.  
The Lord is said to dischurch or discharge a people, Hosea 1. 9, there God saith, call his name Loammi, for ye are not my people, and therefore I will not be your God. And as I may so say, he sues out a bill of divorcement; as it was in the old Law, they that had any thing against their wives, they sued out a bill of divorcement against them, and so doth God, see Hosea 2. 2. Plead with thy Mother, tell her she is not my Spouse, nor my beloved; but let her cast away her fornications out of her sight, and her adulteries from between her beasts, lest I make her as at the first, that is, as she was in Egypt, poor and miserable. As if God should now say to England, plead, plead with England, all ye that are my Ministers in the way of my truth and say unto her, let her cast away her rebellions, lest I leave her as I found her in the day of Captivity and bondage under the blindness of popery and superstition.  
Ob. But how doth God cast off a people?  
Sol. I answer, first when he takes away his love and respect from a people; and as his love, so the token of his love, which in his word and Sacraments, the means of salvation.  
Secondly when he takes away his providence, I mean when he takes down his walls; that is, his Magistracy, and Ministry.  
Thirdly, when in stead of Councelling, there comes in Bribing; and in stead of true teaching, there comes in daubing with untempered mortar; when God takes away the hedge thereof, Isaiah 5. 5. or the stakes grow rotten, and are not renewed, then is God going away.  
Fourthly, when God takes away the benefit of both these helps, they are signs of God's departure.  
Use. May God un▪ chu ch or discharge a People, and cast a Nation off? Oh then let this teach us to cast off all security; for miseries are night at hand in all probability; when we observe what God hath done for us, all things are ripe to destruction, and yet we fear it not, but we promise to ourselves safety, and consider not that England is ready to be harrowed, and yet we cannot entertain a thought of England's desolation; when there are so many prophecies in it of its destruction, yet we cannot be persuaded of it, but in our Judgements it must not be, it must not be as yet; as if it were impossible that God should leave England; as if God were a cockering Father over lewd children; God may leave a Nation, and his elect may suffer, and why may not England? England's sins are very great, and the greater, because the means are great, and our warnings are and have been great; but yet our mercies are far greater; England hath been a mirror of mercies; yet now God may leave 〈…〉 make it the mirror of his justice. Look how God spoke to the people that did brag of their temple, Jer. 7. 4. saith God, Trust not in 〈…〉 words, saying, the Temple of the Lord, this is the Temple of the Lord but 〈…〉 saith the Lord by the Prophet in the twelfth and fourteenth verse▪ 〈…〉 now to my place which was in Shiloh, where I set my name at the beginn●●● and behold what I did unto it for the wickedness of my people Israel, 〈…〉 Even so England, thou hast the Temple and the Priests; and yet 〈…〉 not God that destroyed Shiloh, destroy thee? Go to Bohemia, 〈…〉 from thence to the Palatinate, and from thence to other parts of Ger●●●● Do but imagine that you were there, or do but mark what trave●●●● say. God's Churches are made heaps of stones, and those Bethels w●●●● in God's name was called upon, are now defiled Temples, for 〈…〉 and superstition to reign in, you cannot go three steps but you 〈…〉 see the head of a dead man; And go a little further, and you shall 〈…〉 the heart picked out by the fowls of the air, or some other sad specta●●● and then surely you will say, Tydy hath been here or there; now are 〈…〉 Church's become desolate, and may not England? Do but go 〈…〉 their Cities and Towns, and there you may see many comp●●●● about with chains of Captivity, and every man bemoaning him●●●● Do but look under a tree, and there you may see a poor father 〈…〉 child sending out his breath and crying unto his helpless Mother; 〈…〉 but a little further, and you shall see the helpless Wife, the sad 〈…〉 bemoaning her husband, and this is her misery, she cannot die 〈…〉 enough, but she shall see greater misery; for either she shall (〈…〉 thinks) see her little ones dashed against the stones, or tossed upon 〈…〉 Pikes, or if they live, that then they shall be brought up in Popery, 〈…〉 then she weep again, and thinks that if her Husband be dead it is 〈…〉 But it may be he is upon the rack, or put to some other torment, 〈…〉 then she dies an hundred times before she can die; Thus if yo● 〈…〉 set your souls in their soul's stead, and imagine you were in thei● 〈…〉dition, and say, may not this be the condition of England, and 〈…〉 knows but it may? O my beloved, be not highminded, but 〈…〉 as we have God's bounty on the one side, so (for aught I know 〈…〉 may have his severity on the other side, Prank not then your 〈…〉 with foolish imaginations, saying, who dare come to hurt 〈…〉 the Spaniard hath his hands full, and the French are too weak▪ 〈…〉 beloved be not deluded; who would have thought that Jerusale● 〈…〉 Lady City of all Nations, whither the tribes went up to 〈…〉 should become a heap of stones and a vagabond people? but ye● 〈…〉 see it was, and is to this day; And I pray, why may it not be 〈…〉 case? Learn therefore, hear, and fear God, for assuredly God 〈…〉 God without England's prosperity; Do not say here are many 〈…〉 Christians; do you think that God is beholding to you for yo● 〈…〉 o●▪ surely not: For rather than he will preserve such as 〈…〉 name, and yet hate to be reform; he will raise up of these 〈…〉 Abraham, he will rather go into Turkey and say unto 〈…〉 are my people▪ and I will be your God.  
But will 〈…〉 God go▪ England▪ are you so 〈…〉 Christ 〈…〉 no▪ 〈…〉 as they did upon Paul; every one of you lay hold, on him and say thou thou shalt not go from us, for we are called by thy name, therefore leave us not; And for my part I will pray that he doth not take his leave of us. Do you think that Rome will forsake or part with her Gods? no, they will rather lose their lives; and wilt thou let thy God go, O England? plead with thy God and let him not depart, but part rather with thy rebellions.  We are called by thy Name, leave us not. 
You see the Church is very importunate to keep God with them, they lay hold on God with Coards of arguments; O thou hope of Israel, do not leave us; they beset God with their prayers, and as it were they watch him at the town's end, that he should not go away; and they say, Thou shalt still abide with us, they are importunate that he do not leave them: whence observe, Doct. That it is the importunate desire of the Saints of God, still to keep God present with them. They cared not so much for sword or famine, as they did for the loss of God's presence; O Lord, leave us not say they; this was their prayer; and blame them not; for consider what a grief it is that God should stand by and not help them. Good Lord (say they) leave us not, we cannot abide to think that God should leave us, much less can we endure to feel it or taste it; thus they did, and thus the Saints of God should do, Exod. 33. 14, 15. Moses saith if thy presence go not with us, carry us not hence; alas, Moses might have gone upon fair terms; ye shall (saith God) possess the land in peace with prosperity; But what saith Moses? though we might have Ganaan and all the delights there, yet carry us no● hence unless thy presence go with us; this is the stay and the strength that he sticks too. So Psal. 80. 18, 19 Turn us again O Lord of hosts, make thy face to shine upon us; here is a man, a David, a heart worth gold, he makes not many suits, but he comes home, he sues to the purpose, make thy face (saith he) to shine upon us; as if he should have said, that is prosperity enough, for it endureth for ever.  
But what is the presence of God? In a word, it is the particular favour of God which he expresseth in his ordinances, it is all the good and sweetness that flows from the purity of God's worship, whereby God reveals himself unto us. It is not gold, wealth, nor prosperity, that makes God to be our God; for there is more gold in the West Indies than in all Christendom, but it is God's ordinances purely administered that brings God's presence to a people. God forsook Shiloh because his ordinances were not purely kept there; when the people left the Ark (viz▪) his pure worship, than God left the people; when the Ark of God's presence was among them, the word in the purity of it, than his face was there, and there God was principally present; hence it was that ●ai● is said to be cast out of God's presence; because he was cast out from the Church, he was cast out from God's ordinances; if a people do outwardly reform, and sincerely worship God, they may remain. If Sodom and Gomorrah had qut legally repent, they had remained, they had not been destroyed; And hence it is that the Saints are so, urgent for God's Ordinances in the purity of them: But the wicked say, once a Sabbath is enough and once a week is too much; by this we may see that England is ripe; and is she not weary of God? nay, she is fat fed to the slaughter. But it was not so with the Saints and people of God in former times; it was David's grand request, that he might dwell in the house of the Lord, Psal. 27. 4. And Psalm the 42. and the first verse, he said, his soul did pant for God's ordinances. Thus you see that the Saints of God are marvellous importunate to keep God in his ordinances.  
Quest. But may not a man be saved without preaching?  
Answ. I answer, the argument is clear, the Saints maintain God in his ordinances, the want of which is under the penalty of death and damnation▪ because we have more need of God in his ordinances than of all the gold in the world; for all the gold in the world will not satisfy a hungry man; It is bread that he must have, because he hath need of it; so the Saints have most need of God, and of Christ, for though they have but ragged coats, and their bodies pinched with hunger, yet God is he that they stand most in need of. In Psalm the 73. and the 25. verse, David fretted at the prosperity of the wicked; but at the last he breaks off kindly, saying, whom have I Heaven but thee? As if he should have said, let them have what they will, I will have nothing but th●e And why so? why? thou art my strength and my portion for ever, mark, he saith that God is his strength, yea the strength of his heart, hereby showing that all the helps in the word cannot help the heart of man, if God and Christ be wanting; you were as good offer a journey to refresh a weary man, or the air to feed a hungry man, as to offer riches, honours and ease to help a distressed soul. These will never help a man; he may well dote upon them, but his soul and conscience will be galled and troubled still; it must be the God of peace that must speak peace to troubled souls. It must be the God of peace that must speak peace to a distressed soul, to a soul that is damned in itself; it is he that must say, I will be the strength of their hearts, and their portion for ever; no marvel then if a poor soul cries to God, when happily the heart is full, when the soul gnaws and cries within itself, I am damned, I am damned, happily the palate is pleased with delicates, when the poor soul for aught it knows must go down to hell; oh then beloved, if you will have safety, go where God is; for every good gift comes in with him; if once a man hath got God into his company, he hath all good things with him. God blessed Obed Edom's house for the Arks sake; now the Ark was a type of Christ, and where it came, many blessings came with it; even so when God comes unto a people, they are married unto him in righteousness, in judgement, in loving kindness and in mercies for ever, Hosea, 2. 9 When a man is married to a wife, all is his; so get Christ and all is thine, and then what wouldst thou have more?  
God speaks to the rain, and it hears; God speaks to the corn, and it hears; but if thou be in Christ, hell and death are thy servants; but they that have outward things only, as profits, pleasures or the like, they have their ruin, unless they have Christ with them; get Christ therefore, for if he be wanting, all outward and inward dangers befall that man, or that Nation; woe be unto him or them that are without God. For though they bring up their children, yet will I bereave them, that there shall not be a man left; yea, woe also to them, when I do depart from them; Ephraim, as Tyrus, is planted in a pleasant place: but Ephraim shall bring forth his children to the murderer, Hosea 9 12. 13. True indeed, woe be unto that heart, County or Kingdom, that God is departed from; when God who is the God of mercies and all consolation, is departed away, who can but pity that soul, County or Kingdom who will not submit to God's peace, consolation, and salvation? When God parts, all miseries follow; for that man that makes no conscience in outfacing God in the congregation, mark what the text saith, Deut. 28. 15. I will forsake them, and many miseries shall overtake them, and when the floodgates are once up, then come in all evils; And then they shall say, are not these things come upon us, because God is not with us? If therefore we would avoid woe and sorrow, slaying and killing one another; if the wife would not see her husband killed before her tender eyes, and the man see his wife snatched out of the world by the hands of wicked men, then leave not God, but hold him fast, and then evil days will depart from us; It is our holding of God that keeps miseries from us; oh then what shall we think of them that are weary of God, and that say to the Almighty, Depart from us? Job. 22. 17.  
Ob. But are there any amongst us that are weary of God? I hope there are none such amongst us.  
I answer, Thou art a servant, and rejectest the Command of thy Master, in it thou dost reject God, and all such as have a mean conceit of the worship of God, and the word of God, and think that prayer or preaching is continued too long; I say, these men know not what they think or say, but certainly it is because they would be freed from the Ordinances of God: well, God will free thee from them one day, I will warrant thee, and then thou wilt be in a miserable condition; oh that thou wouldst pity thy poor condition; but thou art weary of God's ordinances, and of his mercies, his presence and patience, know thou that thou shalt be deprived of God's goodness, and thy portion shall be with those that hate God in this life here, and after this life (if thou repent not) thy portion shall be with them in Tophet, where the worm dyeth not, and where the fire goeth not out, and then crying will not avail, God will be God over thee in destruction, yea when he hath spurned thousands and ten thousands into hell, such as thou art, then shalt thou be the everlasting object of his never dying wrath, then notwithstanding all thy shrill cries, though thou couldst be heard out of that dungeon, yet were thy help never the near; for God is God still. I advise thee therefore what to do, whilst thou art here in this life, make thy peace with God in Christ, and lay thyself low before him, and bear patiently his hand in his wrath which thou hast deserved. And mark what I say, thou hast deserved to be in hell an hundred times, that is the least; and therefore be contented with thy condition; for thou hast chosen death rather than life: and God should wrong himself and thee also, if he should not let thee have thy choosing.  
Will not these things move you, my brethren? Me thinks I see your colours rise, I am glad of it, I hope it is to a good end; you may be wise, and happily so wise as to choose life rather than death: Now the Lord grant it, for he delights not in your destruction.  
I w●●●dde one word more, to leave the more impression in your hearts; my desire is the health of your souls; though my meat seem sour, yet my mind is the will of God. Thou man or woman, that canst not abide so much preaching, but standest upon thorns whilst it is preaching: Too much of one thing (you say) is good for nothing; You do as much as say you will not have God with you; you will have a little of God, but you will have more of your pleasures: Is this your desire, your delights? Know then, whosoever thou art, that hast an ill will to God and his Ordinances, and wilt not have the gospel in the purity of it; thou shalt have thy desires: Thou sayest, depart Preaching, and so it shall, thou shalt have thy desires. When thou shalt hear the trumpets sound, and when thine ears shall tingle with the sound of war; then depart for ever, you that are weary of God, get you down to hell for ever: Fulfil your base lusts, (than will God say) for I have fed you on earth this twenty, thirty, forty, fifty, nay sixty years and upwards, and my mild Word could not rule you, nor prevail with you, and therefore now get you to hell, and there remain for ever. Think thus with yourselves; will God serve me thus? yea that he will, for he hath prepared a place for the proudest Kings, Princes, Monarches, Captains, &c▪ that are, or ever were in the world, if they will not be ruled nor guided by God, and his word. See Isa. 30. 33. the Text doth as good as say, he delighteth to make bonfires about their ears: And must this be the way to glorify God?  
But some may say, Surely Kings and Monarches are exempted, they need not fear that such torments shall come upon them.  
To this I answer, that God will say unto them, Reign there if thou wilt▪ and then they shall know that there is a King that laughs at their destruction. Take notice of this I beseech you, and reason thus with your own souls: ay he a good son that cannot abide the presence of his own father? is she a good wife that cannot abide the company of her husband? and is he a good Christian that cannot endure the company of Christ in his ordinances?  
This may serve to rebuke God's people for their neglect. You see the gospel 
Use.  is going, Christ is departing, he is going to seek better entertainment. (But I marvel you give no better attendance; I pray hearken what I say, and have to say, stand up and hear, and the Lord give you grace to believe.) I will deal plainly with you; as sure as God is God, God is going from England. Shall I tell you what God told me? nay I must tell you on pain of my life; Will you give ear and believe me? I am a poor Ambassador sent from God to do his message unto you; and although I be owe, yet my message is from above, and He that sent me is great, and from above; and oh that He would grant that this my message might be believed! What if I should tell you, what God told me (yesternight)   

THE SACRIFICE OF THE FAITHFUL, OR, A TREATISE showing the nature, property, and efficacy of Zealous Prayer: Together with some Motives to Prayer, and Helps against discouragements in Prayer. By WILLIAM FENNER, Minister of the Gospel, Fellow of Pembroke Hall in Cambridge, and late Lecturer of Rochfort in Essex.  
London, Printed by E. T. for John Stafford.   

A DISCOURSE OF The nature of Prevalent Prayer: Together with some helps against discouragements in Prayer.  LAMENT. 3. 57 Thou drewest near in the day that I called upon thee, thou saidst fear not. 
THis Book of the Lamentations doth plainly show what miseries and distresses sin is the cause of. As in this people of the Jews, who because of their Idolatries, their contempt of God's Ordinances, their slighting and misusing the Prophets, etc.▪ Haddit their Cities taken, their Temple burned, their liberties confiscated, themselves carried captive out of their own country, and deprived of the ordinances of their God, and the signs of his presence; before they were rebellious: but now they sought God a long time; they prayed, but God would not hear. Insomuch that many poor souls amongst them were discouraged, and almost ready to despair; That had not the Lord put in some inklings of hope, they had utterly fainted. Now whilst these poor souls were praying, and crying, and groaning, and now ready to give over for discouragement that God will not hear them, presently the Lord flings in comfort, and beckons to their hearts not to be discouraged, but to pray on, and fear not. Thou drewest near in the day that I called upon thee, thou saidst fear not; the words contain in them three properties of effectual prayer:  
First, the unsatiableness of it; All the prayers of this people though they had been of many years, yet they counted them as the prayers of one day; in the day that I called upon thee. They account all their thousands of supplications and prayers as one suit; never had they done their prayers till God did hear them.  
Secondly, the sensibleness of it, whereby it is able to know whether God do hear it or no: Thou drewest near in the day that I called upon thee.  
Thirdly, the supplies it hath against dangers and discouragements; God flings in comfort into their hearts, giving them inklings of hope to support them against their discouragements, thou saidst fear not. From the first of these, observe  
That an effectual prayer is an unsatiable prayer; A man that prays effectually, 
Doctrine. 1.  sets down this in himself as his first conclusion never to cease, nor to give over praying till he speed: This the first and prime thing that a godly heart looks at, as David in his prayers: He begins in this manner, Hear my cry O God, attend unto my prayer, Psal. 61. 1. So, Give ear unto my prayer O God, and hide not thyself from my supplications, Psal. 55. 1. Hear my voice O God in my prayer, Psal. 64. 1. As if he should say, Lord, now I come to call upon thee, now that I come to thee, to beg these and these graces that my soul wants, I beseech thee to hear me: for I am resolved never to give over my suit, never to give thee rest, but for to continue my prayers and supplications, till thou give a gracious answer to my soul and hear me.  
This is the first and prime thing that the soul looks after, it being the very end of prayer to be heard; it is not with prayer as with Oratory; for in Oratory; a man may use all the persuasive arguments that the wit of man 〈…〉, and speak as cuttingly, and as perswasively as may be, and yet th● heart may be so intractable as not to be persuaded; it is not so with prayer.  
The end of prayer is to prevail with God. Beloved, there is difference between the end and office of prayer; the office of prayer is to pray, the end of prayer is to prevail. There is many a man that doth the office of prayer, and yet never gets the end of prayer. A man hath never gotten the end of his prayers, till he hath gotten that he prayed for. It is not with prayer as with a Physician, that may give the best physic under heaven, and yet the Patient may die under his hands; and therefore one gives counsel that a Physician never meddle with a desperate man.  
But if the soul be an effectual suitor with God, it can never fail of its suit, because it is an unsatiable Suitor, that never leaves his prayer till it terminates the end of it. I cried unto the Lord with my voice, and he heard me out of his holy hill. Selah. Jerom translates it for ever. Psal. 3. 4. never doth a child of God pray, but he prayeth so as that his prayer and God's ear may be joined together; I cried unto the Lord, and the Lord heard me: This also showeth how the Prophet cried and prayed, namely so as his crying and Gods hearing were coupled together.  

Object.  But some may object, How can a man be unsatiable in his prayers till he speed? must a man be always a praying? God calls men to other duties of his worship, and of his own particular calling; after morning I must have done till noon, after noon I must have done till night: whether God hear me or no; must I be always a praying till I speed? then I should do nothing else but pray? how then are we to continue our prayers till God hear us and give the grace that we pray for? to this I answer.  

Ans.  A man must give over the words and times of prayer for other duties, but a man must not give over the suit of prayer. A poor beggar comes to a housekeepers gate, and begs, but none hears him; now he being a poor man, hath something else to do, and therefore he sits down or stands, and knits or patches, and then he begs or knocks, and then to his work again; though he do not always continue knocking or begging, yet he always continues his suit: O that my suit might be granted me, or that I might have an alms here; so when the soul is begging of any grace, though it doth not always continue the words of prayer, yet it always continues the suit of prayer. David he would dwell in the house of the Lord for ever, Psal. 23. 6. A wicked man it may be will turn into God's house and say a prayer, etc. but the Prophet would (and so all godly men must) dwell there for ever; his soul lieth always at the throne of grace, begging for grace. A wicked man he prayeth as the cock croweth; the cock crows and ceaseth, and crows again and ceaseth again; and thinks not of crowing till he crows again: so a wicked man prays and ceaseth, prays and ceaseth again; his mind is never busied to think whether his prayers speed, or no; he thinks it is good Religion for him to pray, and therefore he takes that for granted that his prayers speed, though in very deed God never hears his prayers, nor no more respects it, than he respects the lowing of Oxen, or the gruntling of hogs. He is found in his prayers as the wild Ass in her months: Jer. 2. The wild Ass in regard of her swiftness cannot be taken but in her months, she hath a sleepy month, and all that while she is so sleepy and dumpish that any man may take her; in her months you shall find her; so a wicked man hath his prayer months, his prayer fits: it may be in the morning, or in the evening, or day of his affliction and misery you shall have him at his prayers, at his prayer fits then you shall find him at it, but otherwise his mind is about other matters. But the child of God what ever he ails, he goes with his petition presently to the throne of grace, and there he never removes till he hath it granted him, as here we see the prayers of the Church consisting of many years, yet are counted but one suit. The application follows.  
Use 1. Try therefore and examine whether thy prayers be unsatiable 
Use 1.  prayers yea or no; and for help herein take these marks; first, if thy prayers be unsatiable prayers, than it is a begging prayer; thou prayest as if thou hadst never prayed before, as if thou hadst never begun to pray, and thou never thinkest that thou hast done any thing till thou hast done the deed. As a hungry man eats as if he had never eat before, so the unsatiable soul prays as if he had never prayed before, till he hath obtained that he hath prayed for; but a wicked man he prays not thu. Job speaking of carnal professors, Job 27. 10. Will he call upon God at all times? seest thou a wicked man go to a good duty, go to prayer, do you think that he will hold out always? he will never do it; for a wicked man he reasons with himself, I have called upon God thus and thus long, I hope I need not pray any more for this thing, and so he gives over.  
But a godly man he will be always calling upon God. Beloved, there is a beginning to an action, and a beginning of an action; thou never beginnest to lift up a weight till thou stirrest it from the ground; indeed thou mayst begin towards the action by pulling at it, by reaching at it; but thou never beginnest the lifting up of the weight till thou stir it from its place: thou mayst give a pull at prayer, and tug at a grace, but thou hast not so much as begun that duty, till thou seest God begin to hear thee, till thou seest the grace a coming; therefore the Prophet David when he prayed and had not that he prayed for, his prayers returned into his own bosom, Psal. 35. 13. there to lie to be a continual suit unto God. A wicked man prays, and he leaves his prayer behind him in his pew, or in his hall, or chamber; but a godly man prays and his prayer is in his heart, his prayer is not out till the grace be in.  
Secondly an unsatiable prayer it is evermore a proceeding prayer; you would think that these are two contraries and one opposite to the other, but they are not, only they are two several things as it is ever a beginning prayer, because in his own thoughts he reckons or thinks that he hath nothing till he speeds: so the soul that is unsatiable in prayer, he proceeds, he gets near to God, he gains something, he winds up his, heart higher: As a child that seeth the mother have an apple in her hand, and it would fain have it, it will come and pull at the mother's hand for it: now she lets go one finger, and yet she holds it, and then he pulls again, and then she lets go another finger, and yet she keeps it, and then the child pulls again, and will never leave pulling and crying till it hath got it from his mother: So a child of God seeing all graces to be in God, he draws near to the throne of grace begging for it, and by his earnest and faithful prayers, he opens the hands of God to him: God dealing as parents to their children, holds them off for a while, not that he is unwilling to give, but to make them more earnest with God, to draw them the nearer to himself. A wicked man prays and his prayers tumble down upon him again; and his heart is as dead as ever it was before, as sensual as ever, as carnal and earthly as ever, as hard, as impenitent and secure as ever.  
A godly man when he prays, though he have not gotten the thing total that he desired, yet he is nearer God than he was before; his heart grows every day better than other by his prayers; he obtains still something as the Prophet Hosea speaks of knowledge, Hos. 6. 3. Then shall we know, if we follow on to know the Lord: so I may say of prayer, and of all other good duties, than we pray if we proceed on wards in prayer.  
A man may know and know, and yet never know the Lord, till he go on in knowledge; so a man may pray and pray, yet if he go not onwards in his prayers, his prayers are nothing. A godly man prays as a builder builds; now a builder he first layeth a foundation, and because he cannot finish in one day, he comes the second day, and finds the frame standing that he made the first day, and then he adds a second day's work, and then he comes a third day and finds his two former days work standing; then he proceeds to a third day's work, and makes walls to it, and so he goes on till his building be finished. So prayer is the building of the soul, till it reach up to heaven; therefore a godly heart prays and reacheth higher and higher in prayer, till at last his prayers reach up to God.  
It is a sign of a wicked man to pray and to let his prayers fall down again upon him. And here I appeal to the consciences of wicked men, if it be not so with them; they pray and pray, but their hearts are as dead and deceitful, as proud and vain, as ignorant, blockish and rebellious, as if they had never prayed.  
Thirdly, it is more and more a fervent prayer; if a little prayer will not serve the turn, if he speeds not to day, than he will pray more earnestly to morrow; and if that will not serve the turn, he will add more.  
As a man in winding up of a bucket, if two or three windings will not fetch it up, he will wind it up higher and higher, till it comes up; for if he should only wind up once or twice and no more, but hold it just at the same pin, the bucket would never come up; So if a man prays and prays, and winds not up his heart higher, but holds it just at the same peg it was, prays in the same fashion he did, grace will never come up. Mark then how thou prayest, examine thy heart; dost thou pray to day as yesterday, with no more zeal, nor feeling affection, nor sensible desire? thou prayest not unsatiably.  
No, thou restrainest thy praying from growing; an excellent description of an hypocrite, Job 1●. 4. though falsely applied to Job, Thou restrainest prayer before God; in some translations it is, Thou keepest thy prayers from growing, thou restrainest thy prayers as a dwarf is restrained from growing, so thou restrainest thy prayers from being more and more earnest and effectual and fervent, unsatiable prayer is growing in zeal and affection.  
Fourthly, it is a more and more frequent prayer, so that if twice a day will not serve the turn, he will pray three times a day, Psal. 55. 17, and if that will not prevail, he will pray seven times a day, Psal. 119. 164. and when that is not enough, he will be even ever a praying, hardly broken off day or night, Psal. 88 1. he cares not how often he prays, it may be that thou hast been a suitor for strength and grace against corruptions, and hast put up many prayers to the same purpose: It now thou stickest at any prayers, thy prayers are not unsatiable; an unsatiable soul never resteth, though it have made ten thousand prayers, till it have gotten the grace; it is so with other things, and therefore we need not wonder at it, when a man doth not finish his work one day, he will do it another, and so on as long as he lives, till his work be done; so must we do for heaven and for grace.  
Fifthly, it is ever more and more a backed prayer: if ordinary prayers will not serve the turn: a godly heart will cut off time from his recreations and pleasures, though in themselves lawful. Beloved, it may be with thy soul in its wrestlings and strive for grace and power against corruptions, that ordinary prayers will not satisfy it, but it will be necessry to give over even lawful delights, and give that time to prayer; so a man will do for the world, if he have a business of importance, that will bring him in gain, he will be content to part with his delights, and recreations, and pleasures, to follow after it; so a man must do for his soul, and if that be not enough, then lay aside the duties of thy calling, to take time from that. If a man have two houses on fire both together, the one his mansion dwelling house, the other some back room or stable, if he can, he will save both; but if he see that by spending his time on quenching the fire on the stable, that his great mansion house will burn down, he will then neglect the other and let it burn if it will, and employ himself about his house; So when the soul is in misery under the want of grace, that it cannot live under, but must perish eternally if it have it not, than the soul being better than the body, rather than that the soul miscarry, we will neglect the body sometime. And if this will not serve, abstain from meat and drink, fast it out; thus the people of God are fain to do many times; their lust and corruptions being even as the devil himself, which cannot be cast out but by prayer and fasting; there is an excellent place, Joel 2. 12. Therefore now turn unto the Lord with fasting, weeping and mourning, rend your hearts, etc. Therefore now, now your sins are so devilish, now your sins are so deeply rooted in your souls, now your corruptions are come to be such plague sores within you, do you not think that your ordinary repentance, and ordinary prayers and humiliations will serve the turn, but now back them with fasting and mourning. Here now thou mayst examine thy soul whether it have prayed effectually, unsatiably yea or no; hath it ever a begging prayer, that thou prayest as if thou hadst never prayed before? is it evermore a proceeding prayer, that thou dost every day draw nearer to God than other? is it more and more a backed prayer, a fervent and frequent prayer? hast thou taken from thy recreations, from thy calling to give to it, yea from thy belly and back, and used all means for a prevailing with God? then are thy prayers effectual and unsatiable.  
This then condemns the prayers of most men in the world, they pray and pray for grace, and their prayers come to an end, and cease before they have it, the angry fretful man prays for patience and meekness, and yet sits down without it; the covetous worldling prays to be weaned from the world, and his prayers are done before he is so; so the luke-warmling, deadhearted and vain thoughted professor pray; for better thoughts, for more zeal, and yet comes to his so be it, before he have it; and so every wicked man prays, and he is come to his Amen before the grace is given; let all suchmen know that such prayers, first they are endless, secondly they are fruitless.  
First, they are endless: The Philosopher said that for which a thing is, that is the end of the thing: now prayer is for the speeding with God: and therefore he whose prayers speed not with God, his prayers are endless: thou hast prayed against thy pride, but a●t as proud still: thou hast prayed against thy choler and art as teachy still: thou hast prayed against earthliness and worldliness, and art earthly and worldly still: thou hast prayed against security and deadness of heart, and lukewarmness in God's service, and art luke warm, deadhearted and secure still: to what end are all thy prayers, when thou enjoyest not the end of thy prayers? to what end is the work of thy servant, if thy business be not done, and dispatched when all is done? As good never pray, as pray to no end, a good that thou never hadst begun to pray, as to cease, and to give over thy prayers before thou hast obtained the grace thou prayest for: The prayers of the wicked are an abomination unto the Lord, but the prayer of the upright is his delight: Prov. 15. 8. that is, the prayers of a wicked man that continues in his wickedness, when his prayers are done, high prayers are an abomination to the Lord: but the prayers of the upright though he were before he prayed never so wicked, yet if it be the prayer of an upright and godly man, when his prayers are done, that his prayers rid him of his sin, and make him an upright man, his prayers are God's delight.  
Beloved, many pray against distrust in God's providence, Infidelity in God's promises, Impatiency under God's corrections, etc. and yet have never the more trust and affiance in God, never the more patience under the hand of God, all these prayers are endless.  
Secondly, thy prayers are fruitless: to what purpose is a beggars begging of an alms? if he be gone before the alms be bestowed, his begging is fruitless; so all thy prayers are lost, if thou art gone from the Throne of grace, before grace is given thee; for if such a prayer be endless, then is it also fruitless: it will never do thee any good; what is a fruitless tree good for, but to be cut down? what is a fruitless Vine good for, but to be burned? So all thy prayers are lost, all thy beginnings of grace are lost, we know, saith the man that was borne blind, John 9 that God heareth not sinners, we know it: Why may some say, how do you know that God hears not sinners? why, we know it by experience, by examples.  
A drunkard prayeth to God to cure him of his drunkenness, and yet he doth not leave his ill company; all the world may see that God hears not the drunkard's prayer, because he cures him not, but lets him go on in his sin; and so for all other sins: seest thou a man go on in his sins? thou mayest see that God heareth not his prayers. If a man should be sick on his death bed, and send for the Physirians; and Apothecaries in the Country, and send for his father, Mother, and for all his friends to come to him to minister unto him: yet I know he is not cured by them so long as I see his deadly disease remains upon him; so if I see a man's pride, hypocrisy, security, deadness of heart, his lust, anger, etc. lie upon him: notwithstanding all his prayers, I know God hears not his prayers; he prays to be cleansed from his sins, and to be purged from his lusts, and to be redeemed from his vain conversation: if now God let his sins continue in him, and lets him go on in them, we see plainly God hears not him. O what a pitiful and miserable case are such men in, that pray and pray, and yet all their prayers are endless and fruitless! is not that man in a pitiful case, and all physic, all cost and charges is lost upon him; when his eating and drinking, his sleeping, and winding and turning from this side to that side do him no good? do we not say of him that he is a dead man? so if a man's prayers and supplications to God be endless and fruitless: that man must needs be a dead and a damned man, so long as he goeth on in that case.  
Now we come to the second part of the text, the sensibleness of the 
2 Gen.  godly soul, whether it speed or no, the soul that prays aright, that prays unsatiably, it is able to say, the Lord doth hear me, the Lord doth grant me the thing that I prayed to him for; Thus saith Jonah, I cried unto the Lord and he heard me; out of the belly of Hell cried I, and thou heardst my voice, Jonah 2. 2. How could Jonah say, God heard his voice, if he had not known it? therefore he knew it. But against this some may object,  

Object.  How can this be? how can the soul know that God hears it? we have no Angels, nor voices from Heaven now to tell men, as the Angel told Cornelius, that his prayers were accepted, and come up before God; or to say as Christ to the woman in the Gospel, Be of good comfort thy sins are forgiven thee; I know God hears me with his All-hearing ear, and therefore I have a good belief in God: but how shall I know that God hears my prayers in mercy, so as to grant that I pray for?  

Answ.  There be six ways to know whether the soul shall speed in prayer, yea or no.  
The first is, the having of a Spirit of further and further praying. When God gives the soul a further and further ability to pray, when God opens a way for the soul to the Throne of grace, and gives him a free access to the gate of mercy, and a spirit to hold out in prayer: It is a sign that God means to hear it. When a Petitioner hath access to the King, and presents his Petition, If the King embolden him in his speech, and let him speak all that he would speak, it is a sign that the King means to grant that man his petition, because otherwise the King would never have endured to have heard him so long, but would have commanded him to be gone. So it is with the soul at the Throne of grace; if it come with a petition and prayer to God; if God dispatch the soul out of his presence, so that the soul hath no heart to pray, nor to continue its suit; but prays deadly and dully, and is glad when he hath said his prayers, and hath done: it is a fearful sign that God never means to hear that man's prayers: but if thou prayest and prayest, and ha●t not done in thy prayers, but God by casting in a spirit of prayer and zeal, and fervency in prayer, emboldens thy heart in its petition, it is a sign that God will hear thee, and grant thee thy prayers.  
Blessed be God saith the Prophet, that hath not turned away my prayer, nor his mercy from me, Psal. 66. 20. How could the Prophet say that the Lord did not turn away his mercy from him? How! because he turned not away his prayer from him. Many Expositors expound it of not turning away his prayer from his heart; as if he should say, Lord, thou continuest my heart to pray, thou hast not taken away my prayer from my heart; therefore I know that thou continuest thy mercy unto me.  
Secondly, the preparedness of the heart to pray, is a sign that God means to hear. When the Merchant stretcheth his bag wider and wider, it is a sign that he means to put something in it: so when God opens the heart of a poor soul, it is a sign that he means to fill it; when God prepares the soul with more hunger and thirst after grace, with more longings and breathe; it is a sign that God hath already prepared his ear to hear that prayer: it is a sign that heart shall speed with God in prayer: Psal. 10. 17. Lord thou hast heard the desire of the humble, thou wilt prepare their heart, thou wilt cause thine ear to hear First, God prepares the heart to pray, and then he bows his ear to hear.  
Examine thy soul then; art thou more and more prepared to pray? hath God spoken with a powerful voice to thy soul to open itself wide? it is a sign that God means to fill thy soul with his graces. But if thou canst rush into God's presence, and leave thy preparedness behind thee; leavest thy soul and thy thoughts, and thy affections behind thee; and comest with a straightened heart in thy deadness and luke warmness; this is a fearful sign that God will not hear thee.  
Thirdly, God's gracious look is a sign that he will hear thee: for sometimes (beloved) God answers his people by a cast of his countenance, with a gracious smile of his face. Psal. 22. 24. He hath not despised nor abhorred the affliction of the afflicted, neither hath he hid his face from him, but when he cried unto him he heard. Hereby was the Prophet able to know that God did hear his prayer, because he did not hide his face from him; when his poor soul saw God smile on him, and set a favourable eye upon him, this made him say that God heard his cry.  
This is a riddle to the world.  
If you should ask the men of the world what the meaning of God's gracious countenance is, or what they see of it? alas, they can say nothing of it; they know not what it means; only the godly man understandeth, Psal. 34. 15. The eyes of the Lord are upon the righteous, and his ears are open unto their cry. These two go together, their prayers enter in God's ears, and they know it; why? because they see it in his countenance upon them, as a Petitioner may read his speeding with the King by his countenance towards him; so a poor soul may see how prayers prevail by God's countenance and look upon him.  
If thou then art a stranger to God's countenance, if God never admitted thee into his presence to see his face and countenance; it is a sign that God little regards thy prayers, and hath no mind to hear thee. A wicked man is like a varlet that stands without doors and begs an alms, but is not suffered to go into the Gentleman's presence, and therefore knows not how he speeds, whether the Gentleman will give him an alms, or whether he be providing a cudgel to beat him away: so a wicked man prays and puts up his petitions to God, but he is not able to come before God: he cannot see whether God look as if he meant to hear his prayers, yea or no; he knows not but that God may be providing a curse and plague for him in stead of a blessing. But a child of God comes within the list of God's countenance; he can tell when God smiles on him, and when he takes another look: he is able to come into God's presence, Job 13. 16. He also (saith Job) shall be my salvation: for an hypocrite shall not come before him. A strange verse. Job saith, God is his salvation: and he gives this reason why he was able to say so, for an hypocrite shall not come before him. One would think that this were no reason: but yet it is an undeniable reason, as if Job had said, I come into his presence, and he looks like a Saviour, a Redeemer upon me, but an hypocrite shall not come before him: he stands like a rogue and begs without the gate.  
Indeed a wicked man comes into God's presence, in regard of God's Omnipresence: but this is not enough, thy Ox, and thine Ass stands in God's presence: yea so, the very Devils themselves are in God's presence. But if thou come not into God's presence of grace, if God do not admit thy soul into the list of his Throne, it is a sign that God hears thee not. Men should therefore examine their consciences, what face or presence of God they come into or see: when they pray in their prayers, whether they come before God, yea or no.  
Beloved, no wicked man under heaven can come before God: this is made the mark of a godly man only▪ Psal. 140. 13. The upright shall dwell in thy presence, (mark here) dwelling in God's presence is only determined to the righteous: the upright shall dwell in thy presence. And here I appeal again to the hearts and consciences of wicked men, what presence of God do they find in their prayers? they see their Pews, and the walls or hangings, etc. before them: they see the heavens and the clouds above them: they know nothing within doors. Do they see God's presence and countenance? no: it is the upright man only that dwells in God's presence: He sees how God looks on him, how his face smiles on him: and therefore, it is not a wicked man's coming to Church, and falling on his knees, and uttering the words of prayer that is a coming into God's presence: then, this would be a false saying of the Prophet. For a wicked man may go to Church and fall upon his knees, etc. but never come before God.  
This presence, is, to see the face of God.  
Fourthly, the conscience of a man doth answer him whether God hear him yea or no. As it was with the high Priest, whensoever the high Priest came into God's presence to inquire of him, though God did not appear visibly unto him, yet he might read God's answer in his Urim and Thummim; he might there know God's mind: so a man's conscience is his Urim and Thummim. When he comes before God his own conscience gives him an inkling whether he speed or no: 1 John 3. 20, 21. If our hearts condemn us, God is greater than our hearts, and knoweth all things. Beloved, if our hearts condemn us not, then have we confidence towards God. If a man's conscience tell a man his prayers are rotten, that his humiliation is rotten, that his heart is ●o upright, that yet he is not purged from his sins, that his seeking of God is feigned and hypocritical; it is the very voice of God in his soul: and if our consciences condemn us, God (saith the Apostle) is greater than our consciences.  
There is no condemnation to them which are in Christ Jesus. Rom. 8. 1. as if he should say, those that are in Christ, God doth not condemn them; they have not▪ that condemnation: nay their own conscience doth not condemn them: so that, that man whom any condemnation either from God, or from his own conscience condemns, that man is not in Christ; being not in Christ, he can never be heard.  
Indeed, a man's conscience may be misinformed by Satan under a temptation; as you may see in the verse before my text: Thou hast heard my voice: s●op not thine ear from my cry. Here the Church being examined, their consciences told them they were heard in their prayers: but being under a temptation, their consciences were afraid that God heard not. So many a poor soul, examine it, and it cannot deny but that these and these tokens of grace and fruits of God's Spirit are in it; yet their consciences are afraid that the Lord will not give them these and these other graces that they want: that the Lord will not hear them for such and such blessings.  
I mean not neither a truce of conscience: for there may be a truce of conscience in wicked men. A truce may be between mortal enemies: but no peace but amongst friends. Wicked men's consciences are like the Lion, 1 Kings 13. who when he had killed the Prophet▪ stood by the Corpse, and by the Ass, and did not eat the body, nor tear the Ass; so a wicked man's conscience, it is as the devil's bandog or roaring Lion, till it hath slain the sinner, it stands stone still, and seems neither to meddle nor make with him, but lies as seared or dead in him I mean not this conscience. But when God hath sprinkled the conscience with the blood of Christ, and made the conscience pure: this is a sign that God hears his prayer.  
I mean not the stammering of conscience, when it is dazelled, or overwhelmed: but when it speaks down right as it means. A go●y man's conscience sometimes may judge otherwise then the thing▪ is▪ But, examine what thy conscience tells thee in sober sadness, deliberately, convincingly, and then, know that the Lord tells thee. If thy conscience 
Vox conscienti● est vox Dei.  says peremptorily that thy heart and ways are rotten, and unsound; then know that the Lord tells thee so, and that the Lord sayeth so to thy soul.  
Fifthly, the getting of that grace that a man prays for, is a sign that God hears his prayers. But this is not a true sign always but with distinction.  
When the grace given, and the good will of God the giver, cannot be severed, than it is a true sign. But when the gift and the good will of the giver may be severed, than it is not a true sign.  
Thou mayest pray unto God, and God may give thee many temporal blessings, and many common graces of his Spirit; God may give thee good parts, a good memory: he may give thee a good measure of knowledge and understanding, even in divers things; he may give thee some kind of humility, chastity; civility. thou mayest be of a loving and flexible disposition so he may give thee a good estate in the world, houses, lands, wife and children, etc. God may give thee all these, and yet hate thee, and never hear one prayer thou makest; thou mayst pray for a thousand blessings, and have them: and yet never be heard, so long as the good will of the giver is severed from them; all outward blessings and common graces may be severed from God's good pleasure to a man.  
Therefore in temporal blessings, or in common graces, if thou wouldst know whether God hear thee or no: know whether God hath given thee a sanctified use ●f them or no. If God hath given thee many common graces, or temporal blessings, and a heart to use them to his glory; then every blessing thou hast (there is not a drop of drink, nor a bit of bre●d that thou hast,) but it is a sign of God's everlasting love to thee. Why? because this, and the good will of the giver can never be severed. But on the contrary, if a man have not a sanctified use of that he hath, than it is the greatest severity of God, and the most eminent plague and curse of God upon the soul to give it; for a man's parts may be his bane, his civility may be his curse, and means of the final hardness and impenitency of his heart.  
Sixthly faith▪ if a man have faith given him to believe, it is a sign that God hears him; be it to thee (saith Christ to the man in the Gospel) according to thy faith; so go thou to God, and be it to thee as thou believest. Dost thou pray for grace? according as thou believest, so shalt thou receive.  

Object.  I have no sign that God will hear me; I have so many corruptions of my heart against me, and so many threatenings of God's frowns against me; I have no sign that God will hear me.  

Ans.  Wouldst thou have a sign? An evil and adulterous generation seeketh a sign this is a tempting faith, to seek for signs to believe. Thomas▪ said Christ, John 20. 29. Because thou hast seen me, thou hast believed: blessed are they that have not seen and yet believe. That man that believes because he feels grief in his heart, tears in his eyes, groans in his spirit, because he prays long and earnestly, and sweats in his prayer, or mourns in his humiliation, I suspect his humiliation, his tears, his grief, his prayers, and all that he hath. Why? these are good signs of faith: but rotten grounds of faith: the word and promise of God must be thy ground. But against this the soul may object,  

Object.  That every Promise runs with a Condition: and therefore if I have not the condition, how can I believe the promise? God hath promised, Blessed are they that hunger and thirst after righteousness, for they shall be satisfied. There is a Promise of filling, but it is with a condition of hungering. Blessed are the meek, for they shall inherit the earth. Blessed are the pure in heart, for they shall see God, etc. If I have not the condition annexed to the Promise, how dare or how can I believe the Promise?  

Answ.  The Condition is not the way to get the Promise; the Promise is the ground of faith, and the way to get the condition; because the promise is the Motive cause that moves the soul to get the condition. Now, the Mover must be before the Moved, then if belief of the Promise move thy soul to get the condition of the promise, than belief of the promise must be before that the soul can keep the condition of the promise.  
Saul made a promise to David, 1 Sam. 18. that he should be his son in law in one of his two daughters, upon condition that he should give him an hundred foreskins of the Philistines. Now, David did first believe the promise; and thereby he was alured to fight valiantly, to keep the condition, to get a hundred foreskins of the Philistines. So Psal. 116. I believed, and therefore did I speak. He believed God's promise, and then he spoke with condition. So we believe saith the Apostle, and therefore do we speak. First, the soul believes; and then every action of a Christian wherein it moves to the keeping of the condition, springs from this root▪ nay beloved, a man cannot keep any condition in the Bible without faith; he must believe.  
Secondly, faith is the enabling cause to keep the condition. Dost thou think to get weeping, mourning, and humiliation for thy sins, and then thereby to get the promise to thyself? then thou goest in thy own strength; and then, in God's account, thou dost just nothing, John▪ 15. 5. Without me ye can do nothing, saith Christ; therefore first lay hold on me, believe in me, abide in me.  
What, do you first think to pray, to mourn, to lament and bewail your sins, to do this and that in turning yourselves, and sanctifying of yourselves? Indeed you may fumble about these things: but you can never do any of them in deed and to the purpose: without me ye can do nothing. I had fainted saith the Prophet, unless I had believed to see the goodness of the Lord in the land of the living, Psal. 27. 13. where we may see three things,  
First, the Promise that he should see the goodness of the Lord: otherwise he could not have believed.  
Secondly, the Condition: if he do not faint.  
Thirdly, The method the Prophet went by, he believed to see the goodness of the Lord. As if he had said, if he had not first laid hold on the Promise, if I had not believed to have seen the goodness of the Lord in the Land of the living, I had fainted.  
Beloved, it is true that the keeping of the Condition, is before the fruition of the Promise: but not before believing the Promise: because the doing of the Condition is effected by believing the Promise.  
This is the cause that many fumble about grace, but never get it: they are ever repenting, but never repent: ever learning, but never learn the knowledge of the truth everlasting: ever striving, but never get power over their corruptions, etc. because they fumble about it in their own strength, and take it not in the right method.  
Let the soul come with faith in Christ, and believe it shall speed and have grace, and power from Christ his grace, and from Christ's power: and then it shall speed. Christ hath promised (John 14.) that whatsoever we ask the Father in his name, he will give it us. Christ (beloved) is an excellent Surety. Indeed, our credit is cracked in Heaven: we may think to go and fetch this and that grace in our own names, and miss of it: as the servant may go to the Merchant for wares in his own name, but the Merchant will not deliver them to him in his own name, unless he come in his Master's name and bring a ticket from him: and then when the servant showeth his Master's ticket, the Merchant will deliver him what wares he asketh for in his Master's name. So when a soul goeth to the Throne of grace with a ticket from Christ; if he can say, Lord, it is for the honour of Christ: I come for grace and holiness, and strength against my corruptions; Lord, here is a ticket from Christ: most certainly he shall speed.  
But, men must take heed that they foist not the name of Christ: that they foist not a ticket to say that Christ sent them, when it is their own self-love, and their own lust that sends them; it is not enough to pray and at the end to say through Christ our Lord, Amen. No: for this may be a ●eer foisting of the Name of Christ. But, canst thou pray and show that Christ sent thee, and say as the servant, I come from my Master, and he sent me? Lord, it is for Christ that I come; it is not to satisfy my own lust, nor to ease and deliver me from the galls of my conscience, nor to free me from hell; but for Christ; Lord, I beg grace an● holiness, that I may have power to glorify Christ. It is for the honour of my Lord Christ that I come. When the soul comes thus in Christ's name, believing it shall speed, than his prayer shall prevail. Whatsoever (saith Christ) ye shall ask the Father in my name, he will give it you.  
We come now to the third and last part of our Text: to wit, the supplies they had against danger and discouragements. The Lord upheld their hearts from being dismayed in prayer; thou saidst, fear not.  
There be two things that do much hurt in prayer.  
First, groundless encouragements.  
Secondly needless discouragements.  
First, I say, groundless encouragements; and these the wicked are most subject to especially, who because they pray, hear the Word, and perform many duties of religion; therefore they encourage themselves in the goodness of their estates, judging themselves happy, though notwithstanding they go on and continue in the hardness of their hearts and rebellions against God.  
We have abundance of sayings amongst us, that if they were examined would prove false and unsound; As, that the vipers die when they bring forth their young; for (say they) the young eat out the old ones bowels; that bears shape all their young by licking of them; that the Swan singeth sweetest at her death; that the Adamant stone is softened by Goat's blood, etc. These things are not so, as may be shown out of ancient Writers.  
So beloved, there are abundance of sayings, that go up and down amongst men concerning Divinity, which if they were examined, will prove to be rotten sayings; as, He that made them, will save them. It is not so, saith the Prophet, Isaiah 27. 11. He that made them, will not have mercy on them, and he that form them, will not pity them. It is commonly believed, if men come to Church, hear the Word, and call upon God, that then presently they are good Christians. Beloved, it is not so, Mat. 7. 21. Not every one that saith, Lord, Lord, shall enter into the Kingdom of Heaven.  
Men are ready when they can but call, Lord have mercy on me; O sweet Saviour pity me, most merciful Lord Jesus, have compassion on me: if they can pray in their families, and pray at Church, etc. to think, now, all is well with them, and Christ cannot but save them, and give them the Kingdom of Heaven: but our Saviour puts a not upon it, and saith, not every one that saith, Lord, Lord: it is no● a Lord, a Lording of Christ with the tongue only: it is not a taking up of an outward profession of Christ only, that is sufficient for a man that shall inherit the Kingdom of Heaven: no saith Christ: but he that doth the will of my Father which is in Heaven. But, of this by the by.  
Secondly, there are needless discouragements which do much hurt in prayer. Ne less discouragements do much hurt to many a poor soul, that hath forcible wouldings, and wracked desires after grace and holiness, and yet is held by discouragements: yea, many a Christian heart lieth a long time under it, wrestling and striving under its wants, and yet, kept out from grace, and from growing in grace because of discouragements: yea, the best and strongest of God▪ Saints, have been kept off, and have hung much on discouragements.  
Fear not, saith God to Abraham, Gen. 15. 1. So, fear not Joshua, saith God, to Joshua, Josh. 1. 9 Intimating that both Abraham and Joshua were afraid of discouragements: they were afraid that many evils would befall them, that they should meet with many rubs and difficulties, that would be too hard for them: therefore the Lord calls to them, fear not, be not djsmayed nor discouraged. I ●ou saidst, fear not. Hence observe.  
That God would not have any Christian soul to be discouraged in 
Doctr.  prayer. Thou saidst, fear not.  
For our clearer proceeding herein, first, let me show you what discouragement is: and secondly, how it comes to be dangerous and hurtful in prayer.  
What is discouragement? 
Quest.   
It is a base dismayment of spirit below or beneath the strength that is 
Answ.  in a man, under the apprehension of some evil, as if it were too hard for him to grapple with it.  
There be four things in this definition.  
First, I say, it is a base dismayment of spirit; and so I call it to distinguish it: for there is an humble dismayment which a Christian is commanded. A man is bound to be dismayed for his sins. I say. 32. 11. Tremble ye careless women that are at ease, be troubled ye careless ones: these careless ones went on in their sins, and feared not. God calls to them and bids them to be dismayed. But the dismayment and the discouragement I speak of, it is a base dismayment of spirit; which is either when he is dismayed that ought not: or he is dismayed at that whereat he ought not to fear: where no cause of fear is.  
As he that riding along upon the high way, spying a man's shape, thought it was some Spirit: and thereupon he sickened and died. So many a poor soul looking in the perfect Law of God, and seeing his own ugliness and filthiness, he is discouraged, and thinks himself undone; his heart waxeth cold within him, and he begins to fear that he is but a dead and damned man.  
Secondly, it is down beneath the strength that is in a man: that man is properly said to be discouraged, not that he hath no strength at all in him nor no courage at all (for such a one is an enfeebled man, not a man discouraged) but a discouraged man is a man put besides the courage that is in him; when a man hath strength enough to grapple with the evil before him, but through dismayment, of spirit he cannot put it forth.  
Have not I commanded thee? saith God to Joshua. Be strong and of a good courage, be not afraid, neither be thou dismayed, Iosh. 1: 9 God had given Joshua strength enough, whereby he was enabled to observe and do according to all that Law which Moses the servant of the Lord commanded him; God had now doubled his Spirit upon him: yet he commands him, be not afraid▪ neither dismayed: as if he had said, Joshua, if thou be'st dismayed and discouraged, though thou hast strength and power to go through the business that I have called thee unto, yet thou wilt not be able to use it, nor to put it forth, if thou be'st discouraged.  
Thirdly▪ it is at the apprehension of some evil. I say not at the sight of some evil: for a man may be dismayed at the apparition of good, as Mary when she saw nothing but a good Angel, Luke 1. 29. she saw nothing but a glorious Angel: nevertheless she was afraid, and discouraged. Why? because she had a secret apprehension of some evil, either of some evil proceeded in the salutation, or some unworthiness in herself to receive such a gracious salutation: it cannot be the apprehension of any good that discourageth a man, but the apprehension of some evil.  
Fourthly, not of every evil neither; for if the evil be but small, courage will stand it out; but it is of such an evil as he fears he is not able to grapple withal. If the evil before him be inferior to him, he scorns it as the barking of a toothless Dog. If it be but an evil equal to his strength, than he makes a tush at it, because he knows, or thinks himself able to encounter with it.  
But if it be an evil above his strength, than his spirit melts and droops before him. See this in Saul 1 Sam. 17. 11. and his people. When they saw the Champion of the Philistims coming against them, when they saw him so hugely and marvellously armed, and heard him speak such big words, they thought they were not able to stand and to encounter with him; and therefore saith the Text, when Saul and all Israel heard these words of the Philistim, they were dismayed and greatly afraid.  
Thus you see what discouragement is;  
Now we come to the second question, to show how discouragements come to be hurtful in prayer: such discouragements the Lord would not have our hearts to be in, when we pray unto him.  
For first, God cannot give ear to that man that is out of heart in his prayers. Thou canst never pray if thou be'st dismayed in prayer. When the soul begins to fear and reason, O I am so unworthy that God will not look at me; I am so sinful, so blockish, so dead, and dull to all good, that God will never regard me. Thou canst never pray, Rom. 10. 14. How shall they call on him in whom they have not believed? If thou dost not believe that God will hear thee, if thou dost not believe that thou shalt prevail, that God will deliver thee out of these corruptions and that lust that thou prayest against; that God will give thee this grace o● that grace: if thou dost not believe that God will own thee: if thou hast these doubtful discouragements, O, he will not grant me, I shall never get this or that: how canst thou call on him? thou mayest call so and so: but never canst thou call to any purpose, if thou dost not believe in him.  
A beggar though he be never so well able to beg, yet if when he comes to the Housekeepers door, he be persuaded that he shall not speed, that let him beg as long as he will, he shall get nothing: this blunts his begging, and makes him give over his suit without any great importunity: So, it is impossible that ever a soul should hold out and pray that is discouraged in prayer.  
Secondly, thou canst not pray unless thou use all thy strength in prayer; If thou be discouraged, thou canst not use thy strength.  
A discouraged man, his strength melts into fear; and whatsoever strength he hath, he cannot put it forth. How came Jacob to prevail and to have power with God? Why, he used all his strength with God, and so prevailed, Hosea 12. 3. Thou canst never prevail with God by thy prayers, unless thou putrest forth all thy strength in prayer.  
If Jacob had reasoned I am but dust and ashes; how can I strive with God? I am sinful and evil, how, can I contend with my Maker? and so have been discouraged in his wrestling, he could not have used all his strength with God, and so had never prevailed with God. No, Jacob he gathers all the arguments that he could make; he gathers together all the promises he could find in God's Book, or that he could hear of; he displays all the wants that he could show; he petitions all the graces that he could name; he used all his strength, and by his strength he had power with God.  
If thy confession of thy sins be strengthless; if thy petitions, and thanksgiving for grace be strengthless; if thou use not all thy strength in prayer, thou canst never prevail, nor have any power with God. For how can that man prevail and have power with God that hath no power with himself?  
Thirdly, thou canst never pray, and have a fearful apprehension of evil in prayer; thou canst not. It is good to have a deep apprehension of thy sins: apprehend them to be as many hells as thou eanst, thou canst never apprehend them deeply enough: but if thou hast a fearful apprehension of them, thou canst never pray.  
When the Apostle would exhort the Philippians to continue in one Spirit, and in one mind, fight together through the faith of the Gospel, he exhorts them that in nothing they fear, Phil. 1. 27, 28. For if a man be terrified with his adversary, with the power of his adversay, and fears he shall never be able to withstand him, but must fall before him through his subtlety, that he can never be wary enough for him: Alas, he can never strive with hope and courage against him. So, beloved, if we have a fearful and discouraged kind of apprehension of evil, we can never pray so as to prevail.  
Apprehend thy sins to be as hellish, and as damnable as thou canst: Feel even the fire of hell in every one of them: but take heed of a fearful apprehension of them, so to apprehend the evil of them, as to think with thyself that because thou art guilty of these and these sins, that thou shalt never get in with God again, God will never be reconciled to thee: these will eat out thine heart in prayer.  
Fourthly, we can never pray if we have any secret despair, that there is any difficulty too hard for us to grapple withal, or to get through in our prayers. Howsoever a man prays, yet if he have any spice of these fears in him, to think now I have taken a great deal of pains, but am never the better; I have prayed and prayed, but have got no good: I may go on and do thus and thus, but shall never prevail or speed; all my labours, all my prayers and endeavours will be lost, this takes away the very spirit and life of a man's prayers.  
Judas after he had betrayed the Lord Jesus, he was discouraged from ever praying for mercy. Why? because he thought it was impossible for him to get it; I have betrayed innocent blood, saith he. Matth. 27 3. as if he should say, I shall never outwrastle this sin; this sin is my death: I have brought the blood of the Son of God on me, I shall never claw off this sin: now Judas thus despairing, we never read one letter of any prayer that he made to God to get out of it; no, he thought it too hard for him to get mercy. Despair drives a man from that he did hope for; because now he thinks there is an impossibility in getting of it.  
Beloved, mistake me not; there is a double desperation:  
First, there is a desperation of infidelity; and that deads' and draws the soul from God.  
Secondly, there is a desperation of extremity; And if ever you mean to come to God and to get any grace from God, you must come with desperation of extremity, this desperation puts life into a man's prayers and endeavours,  
As a Soldier, when he seeth nothing but to kill or be killed, that he sees his state desperate; why, this will compel a very coward to fight; this will make a coward fight (as if he would kill the Devil, saith the Proverb) it will make him fight like a spirit; he will be afraid of nothing. Take a Soldier that fights desperately for his life, with a kill or be killed; he fears nothing; neither Pike nor Sword, nor Gun; why? he fights for his life. Therefore one notes that sometimes it is the nearest way to victory to be desperate in attempts and in fight. Therefore when William the Conqueror came first into England, at Hastings, he sent back his Ships again, that so the Soldiers might have no hope of saving themselves by flying back. And so at Battle, at one encounter, a little Army of the English slew a great Army of the French. Why? they grew desperate.  
So, could men pray desperately, could they pray with a pray or be damned: beg with a beg or be damned; seek to God for grace that you want with a speed or be damned; then would their prayers be more earnest and powerful to get grace. O, did men pray thus, they would pray otherwise then they do.  
Men pray, but they pray deadly, coldly, and lazily, as if they had no need of prayer, or as if they had no need of the grace they pray for; they pray for grace but get it not; they pray for zeal, but have it not; for repentance and holiness, but obtain it not.  
Beloved, either get zeal and holiness, or else there is no mercy: either get grace and repentance, or else there is no mercy for thee. Pray then when thou prayest for grace, with a speed or be damned; say unto thy soul, either we must speed and get grace Soul, or else we must go to hell. If men would pray thus, with a speed or be damned we should never see, nor God should never hear so many cold and dead prayers as now we pray.  
Despair makes a man a Monk saith the Papist: but this despair makes a man a good Christian I say: never doth a man pray indeed till he feels himself in extremity, hopeless and desperate in regard of himself; so that he seeth no remedy at all but get Christ, get grace or be damned for ever. Get power and strength over these corruptions: otherwise they will destroy and damn thee; this would make a man pray for life. Men pray coldly and faintly: why? because though they see they have no grace, no zeal, no holiness, no repentance, no evidence of Christ: yet they hope to be saved notwithstanding. O beloved, the devil hath blinded these men to the intent they may be damned.  
But if men would pray desperate prayers with a pray or be damned; seek with a find or be damned: men would then pray other prayers than they do. Such prayers did David pray, Psal. 130. 1. Out of the deep places have I called unto thee O Lord, Lord hear my prayer: as if he should say, Lord, I am even in the depth of misery, plunged over head and ears, so that now I sink and perish if thou help net: Lord, hear my prayer. This desperation a Christian must have, this quickens up his Spirits, and putteth life into him: but take heed of the desperation of Infidelity: Saint Austin saith it is the murderer of the soul: the spice of it will eat out the heart of a man, and kill the strength of all his endeavours.  
I should now come to apply this Doctrine; but I fear me there be many amongst us, that never come so far towards Heaven as to know what these discouragements mean. This is lamentable.  
It is true, discouragements are hideous cases in prayer, and a man may perish and go to hell that hath them: but yet they are somewhat profitable signs that a man doth at the least look a little towards God, or else he could not know what they are. But there are abundance that never have attained so far in religion, as to understand what they mean: but go on in drinking, whoring, carding and dicing, hating and malicing, fretting and chafing, mocking and coveting, swearing and blaspheming, in security, in hardness of heart and impenitency: they are more careful for their dogs, for their pots, and for their tables, and for their shops, than they are of their souls: And which is enough to astonish any that is godly, these men scarce find any discouragements in prayer: O, they have a good courage to pray at all tims: O, say they, God forbid that any man should be discouraged in prayer: I thank God I have a good hope in God; God hath given me a good heart of grace to call upon him, and I make no question but that God hears me: God would never bid us to pray if he did not mean to hear us.  
Beloved, these men that are so bold in the goodness of their hearts to call upon God, they never as yet prayed in all their lives: all the prayers of the wicked are indeed no prayers.  
Daniel confessing the sins of wicked Judah, saith, Though all this evil be come upon us, yet made we not our prayer to turn from our wicked ways, Dan. 9 13. all the time of those seventy years, Daniel saith they never made prayer to God; yet they fasted every year, and prayed every day, twice every day at the least, which would amount in that time to 50000 and 100 prayers: how then could Daniel say they never made one prayer? I answer, (and pray mark it) because they never did quite turn from their evil ways. Though thou makest never so many prayers, though thou boastest of the goodness of thy condition, and snatchest at the Promises of God: yet if thou turnest not from thine iniquities, thou never as yet mad'st any prayer by the Judgement of God himself. Paul made many thousand prayers before his conversion, he could not have been a Pharisee else; but they were never accounted prayers to him: therefore as soon as ever he was converted, behold saith God, he prayeth, Acts 9  
A wicked man, a carnal Christian, though he have the righteousness of Saint Paul before his conversion, of living blameless, unreprovable in respect of the outward righteousness of the Law: yet he can never make an acceptable prayer, till he be truly converted; his prayers are no better than howling of dogs, or lowing of Oxen, yea the Lord abhors them. O what poor encouragements canst thou have, seeing the Lord never tallies down any of thy prayers? wicked men are like Ulysses, who wept more for the death. of his dog, than of his wife; so wicked men weep and mourn for the loss of their corn and their cattle, hawks and hounds, cards and dice: but never for the loss of their prayers. So long as thou continuest in thy profaneness and impenitency, thou losest all thy prayers: there is not one of them that God tallies down, or reckons for a prayer. Here we minht have a great deal of matter, if time would suffer me. But it will not, only let me tell you, I speak only to those whose hearts God hath awakened out of their sins, but who are oft discouraged: take heed of these discouragements.  
For, first, they will drive thee to melancholy. Beloved, there are a great many melancholy men in the world, and this is the cause of it; men are contented to be converted by halves: because they are discouraged in the work. If thou suffer thyself to be discouraged, it will ea●e up thy spirit and thou wilt be like a silly dove without▪ a heart, Hosea 7. 11. A dove is a melancholy creature, that hath no heart to any thing; so Epharaim hath no heart to call upon God, no heart to return unto God: and this is the cause that men and women go whining and mourning under the burden of sin, and are not able to come out, because of discouragements: all the policy of hell is less than this policy of the devil, in driving men to despair or discouragements: this doth more hurt than all the rest of hell besides.  
Secondly, if you do not take heed of them, they will bring you to speak against God, I have prayed, but the Lord will not hear me: I have called, and the Lord will not answer, but hath turned away his ears from me. Now, thou speakest against God. Num. 21. 4. 5. The soul of the people was much discouraged, and the people spoke against God and against Moses, saying, Wherefore have you brought us out of Egypt, to die in the wilderness? for here is neither bread nor water, and our soul loatheth this light bread. So, beloved, if we suffer our souls to be discouraged, we shall soon come to murmur against God: wherefore hath he brought me up to this strictness, and preciseness? when I was a drunkard, a worldling, when I followed the lust of my flesh and liberty, than I enjoyed onions, garlic, and the fleshpots of Egypt: pleasures and delights for my soul: then I had a good hope in God, and a good persuasion that my soul should go to heaven: and then Preachers told me that if I would give over such and such sins, and look after Heaven a little more and do such and such things; O than I should come to a Land flowing with milk and honey; then I should not miss of glory and salvation. But alas, I see nothing but Giants and Anakims; I am in a wilderness; now, now I see a man may have a great deal of repentance, and yet be a cast away; A man may have a great deal of faith and yet be but a reprobate; A man may give over a great many sins, and yet perish in hell; now I see a man may live civilly and well, and have and do a great many good things, and yet be damned when he hath done all: A man may even go to Heaven Gates, and yet the gates be shut against him, and he turned into hell. Alas, my poor soul is in a wilderness; now I know not which way to go; I am ready to lose myself, I see nothing here now but huge Giants, the sons of Anack, strong corruptions, inclining and forcing me to evil; most fearful and violent suggestions and temptations of the Devil, ready to thrust me into the gulf of wickedness and despair.  
And now, the soul begins to think that it is good for it to return again into Egypt, to fall to its old courses again: for certainly God looks for no such matter, he requires no such strictness and preciseness: And so it falls a whining and repining at the Word and Ministers of God that have called men to it, and laid it upon them: and hath no heart now to do thus and thus any longer. And thus it falls into discouragements because of the way, and into a thousand quandaries whether it may not go back again or no. And all these murmurings and repine are because men suffer themselves to be discouraged.  
Thirdly, discouragements will cause thee to think that God hates thee. When the soul like Baal's Priests, 1. Kings 18. 26. hath been crying from morning to noon; ten, twenty, thirty years, it may be, and yet hath no answer; now it will begin to think, if God did love me, than he would grant me my petitions. Then hereupon comes into a man's secret thoughts and fear: that God hardly loves his soul. So was it with Israel; when they were discouraged, they said, because the Lord hated us, therefore he brought us out of the Land of Egypt, Deut. 1. 27. Because that they were discouraged, and because that their Brethren that went for spies, had disheartened them; therefore they were apt to say the Lord hated them.  
Beloved, it is a miserable thing when the soul calls the love of God into question. Consider that as thou canst not have a friend if thou be'st suspicious and jealous of his love to thee: So, thou canst never have the love of God settled on thy heart so long as thou art jealous of his love to thee.  
Fourthly, If thou root them not out, it is to be feared that they will bring thee to despair. Melancholy thoughts and fears, and discouragements, drive the soul to despair. For when the soul sees itself still disappointed of its hopes, at the last it grows hopeless: If it have waited one day and the next day too: if it have prayed this week, this month, this year, and yet still it seeth itself held off and disappointed: it will at last grow hopeless. Take heed therefore, I beseech you, of all needless discouragements; to fear because that thou findest not that that thou wishedst or prayedst for, to day or to morrow, in thine own time, that therefore thou shalt never get it, that now thou shouldest for ever despair of the grace and love of God, and think that now God will never hear thee, that thou shalt never get grace and power over thy corruptions.  
Men think that the preaching of the Word of God brings men to despair, the preaching of such strict points and the urging such precise doctrines makes men despair: men are loath to be at the pains to root out their discouragements: It is rather a cold or dead preaching of the Word that is the cause of this: for when the soul is instructed by holiness, humbled by holiness, converted by holiness, at the last when it comes to be thoroughly awakened, when it sees that this and this is required in a true conversion of the soul to God, that herein true repentance must declare and demonstrate itself by these and these fruits, or else it is but false and rotten: Why now, the soul must needs be brought to despair, because it seeth that though it have been thus and thus humbled, though it have prayed, fasted and mourned in this and this manner: yet it sees it hath not a soundesse of grace.  
There is such a grace in it, such a work and such a fruit of God's Spirit in it, that yet he could never find in himself: this makes the soul to despair. Indeed Preachers may be to blame, if they speak and preach only the terrors and condemnations of the Law without the promises of the Gospel: for these should be so tempered that every poor broken soul may see mercy and redemption for him upon his sound and unfeigned repentance and humiliation. But if men do despair, they may thank themselves for it, their own sins for it, their own discouragements for it, because they suffer these to continue in them.  
Cain his heart grew sad, his countenance fell, he was wroth and disquiered in his mind, and heavily discouraged; why? Gen. 4. Sin lay at the door, (what door?) the door of his conscience, rapping and beating upon his heart.  
Beloved, when the soul lets sin lie at the door: drunkenness, pride and worldliness, security, hardness and deadness of heart lie at the door: when a man lets his negligent and fruitless hearing of the word lie at the door, when a man lets his vain and dead praying, his temporising and fashionary serving of God lie at the door of conscience, to tell him that all his hearing of the word of God profits him nothing, that his prayers are dead and vain, that his mourning, fasting, and all his humiliation is counterfeit and rotten, and that he hath no soundness of grace in him, but that for all this he may fall into hell: when sin l●eth thus at the door, thus rapping at the conscience, it is no wonder if the soul fall into desperation, as it was here.  
Cain let his sin lie at the door, there it lay rapping and beating, and told him that his carelessness and negligent sacrificing to God was not accepted: and therefore no marvel if Cain be so cast down in his countenance, and that he fall to despair.  
O beloved, when sin lieth bouncing and beating at the door of thy heart, when thy sin (whatsoever it is, search thy heart and find it out) lies knocking and rapping at the door of thy conscience day by day, and month by month, and thou art content to let it lie, and art unwilling to use means to remove it, and art loath to take the pains to get the blood of Christ to wash thy soul from it, or the Spirit of Christ to cleanse thee from it; then thy soul will despair, either in this world, or in the world to come. But let us take heed then, that our conscience condemn us not in any thing or course that we allow in ourselves: for if that do, then much more will God, who is greater than our consciences, and knows all things.  
The Apostle hath an excellent Phrase: Rom. 8. 1. There is no condemnation to them that are in Christ Jesus etc. As if he should say, there is not one condemnation; there is none in Heaven, God doth not condemn them; there is none in earth, their own heart and conscience doth not condemn them; to him that is in Christ Jesus, that walks not after the flesh, but after the Spirit, there is none, no not one condemnation to him; none, neither in Heaven nor in earth: no word, no commandment, no threatening condemns him. But if thy conscience condemn thee, and tell thee thou lettest sin lie at the door, rapping at thy conscience day after day, and month after month, telling thee that yet thou art without Christ, that yet thou never hadst any true faith in the Lord Jesus, that yet thou hast not truly repent, and turned from thy sins: this will at last drive thy soul into heavy discouragements, if not into final despair.  
O beloved, religion and piety, and the power of Godliness, go down the wind every where. What is the reason of it, but because of these discouragements that men live and go on in? Men pray and pray, and their prayers profit them not: men run up and down and come to the Church and hear the Word, and receive the Sacraments, and use the means of grace, but to no end: they are unprofitable to them: they remain in their sins still: the ordinances of God bring them not out of their lusts and corruptions: hereby they disgrace and discredit the ordinances of God in the eyes and account of the men of the world, making them think as if there were no more power nor force in the Ordinances of God than these men manifest.  
There is no life in many Christians, men's spirits are discouraged; these secret discouragements in their hearts take away their spirits in the use of the means, that though they use the means, yet it drives them to despair of reaping good; or profit by them.  
Beloved, I could here tell you enough to make your hearts ache to hear it.  
First, All your complaints, they are but wind, Job. 6. 26. Do you imagine to reprove words, and the speeches of one that is desperate, which are as wind? Jobs friends taking Job to be a man of despair, they accounted all his words but as wind.  
Do thou nestle any discouragement in thy heart? thou mayst complain of sin as much as thou canst: yet all thy complain are but as wind: thou mayest cry out against thy corruptions, with weeping and tears, and pray and fight against them: and yet all thy weeping, mourning and praying is but as the wind: thou mayest beg grace, thou mayest seek after God, thou mayst hear the Word, receive the Sacraments, and yet all will be to thee as wind: all will vanish, be unprofitable, not regarded.  
Secondly, discouragements drive us from the use of the means. If ever we mean to come out of our sins, if ever we mean to get grace and faith, and assurance, and zeal: we must constantly use the means, 1 Sam. 27. 1. David saith, There is nothing better for me than that I should speedily escape into the Land of the Philistines, and Saul shall despair of me to seek me any more. David thought in himself, if I can make him out of hope of finding me, certainly he will give over seeking of me. So when the soul hath any secret despair of finding the Lord, that soul will quickly be drawn from seeking of the Lord in the use of the means.  
What ever you do then; O be not discouraged, lest you be driven from the use of the means: if you be driven from the use of the means, woe is to you, you will never find God then. Be not driven from prayer, nor driven from holy conference, nor driven for the Word, nor driven from the Sacrament, nor from meditation, nor from the diligent and strict examination of thyself, of thy heart and of all thy ways: for these are the ways of finding the Lord. If you nourish any thoughts and fears of despair in you, if you be discouraged, you will be driven from the use of the means, which is a lamentable thing; therefore be not discouraged.  
Thirdly, discouragements will make you stand poring on your former courses, This I should have done, and that I should have done, woe is me that I did it not: it will make a man stand poring on his sins, but never able to get out of them. So it was like to be with them in the Ship with Paul, Acts 27. 20. In the tempest at Sea, they were utterly discouraged from any hope of safety: now indeed Paul told them what they should have done if they had been wise: Sirs, you should have harkened to me, and not have loosed, verse 21. as if he had said, you should have done thus and thus: but now do not stand poring too much on that, you should have harkened to me, and not have launched forth, &c but that cannot be holpen, now: therefore I exhort you to be of good cheer, etc.  
So beloved, when the soul is discouraged upon these thoughts, I should have prayed better, I should have heard the Word of God better, and with more profit; I should have repent better, I should have performed this and that religious and good duty better; but ah wretch that I am, I have sinned thus and thus; it is always looking on this sin and that sin, this imperfection and that failing, when now I say the soul is discouraged, it will be always poring upon sin, but it will never come out of its sin; always poring upon its deadness, and unprofitableness, but never able to come out of it. O beloved, be of good cheer, and be not discouraged; it is true you should have prayed better; you should have heard the word of God better heretofore, you should have been more careful and circumspect of your ways than you were; but now you cannot help it; these things and times are gone, and cannot be recalled: such a one hath been a drunkard, a swearer, a worldling, etc. but he cannot help it now. True, he might have helped it, and because he did not, his heart shall bleed for it, if he belong to God: but do not stand poring too much upon it, but consider now what you have to do, now you are to humble yourselves, now you are to strive with God in all manner of prayer for more grace, and more power of obedience and assurance, and be not discouraged.  
Fourthly, If the soul be discouraged, it will breed nothing but sorrow. What is the reason that many Christians are always weeping, and mourning, and sighing, and sobbing, from day to day, all their life time, and will not be comforted? because of these discouragements, 1 Thes. 4. 13. Sorrow not (saith the Apostle) as those that have no hope, as if he had said, sorrow if you will; but do not sorrow as they that have ●o hope.  
How is that? it is a sorrow with nothing but sorrow, from which they have no hope of enlargement or freedom.  
O than my brethren, suppose you have dead hearts, suppose you want zeal, you want assurance; suppose it be so, yet labour to attain these grace; sorrow and spare not; weep and mourn▪ and pour out whole buckets of tears for your sins, if you can: but, sorrow not with nothing but sorrow: be not discouraged: suppose that thou hast a dead heart, that thou art an hypocrite, that thou hast a rotten heart; it is a heavy thing, and a fearful case indeed, for which thou hast great cause of humiliation and sorrow; but yet sorrow not desperately as men without hope: be not wholly discouraged, but as you sorrow for your sins, so also labour with encouragement to get cut and be rid of your sins.  
Fifthly, Discouragements breed and procure a total perplexity. They leave the soul in a maze, that it knows not whither to turn itself When men come to be discouraged, O what shall I do saith one? I am utterly undone saith another: I know not what will become of me, saith a third: Oh I am utterly lost, I shall perish one day, one day God will discover me, and be avenged on me for this and that sin: I were as good go to he at the first as at the last▪ for that will be the end of me. I have gone to prayer, but that doth not help me: I have gone to Sacraments, but I find no help: still my soul lies under the power of sin still my sins are as strong in me as ever: Thus the soul is discouraged and cries out, Oh, what shall I do? I know not what to do. What shall I do, sayest thou?  
Alas, thou hast things enough to do, if thou wert not discouraged. Utterly undone! No, man, thou mightest see that thou art not utterly undone but that thou art discouraged. Dost thou not know what will be come of thee? yea, poor soul, there is mercy, grace and peace for thee, if thou wilt not be discouraged.  
Sixthly, Discouragements whisper within a man a sentence of death, and an impossibility of escaping. As far as the discouragement of life goeth, so far goeth the sentence of death. We despaired of life▪ and had the sentence of death in ourselves, saith the Apostle, 2 Cor. 1. 8. 9 he despaired of life in himself, and therefore had the sentence of death in himself▪ this was good, but he did not despair of life in God; for than he should have had likewise the sentence of death from God in his conscience.  
If you despair in the Lord▪ you have the sentence of death and damnation from God in your conscience▪ take heed of this my beloved▪ be not discouraged in God: do not despair in the Lord: that will work a miserable effect in your souls: it will secretly whisper a sentence of damnation in your souls.  
It is strange to consider how many poor souls rub on with these whispering sentences in their bosoms, suffering their consciences day by day, to tell them that they are rotten, to tell them that they were never yet converted, to tell them that they are yet in the state of damnation, and yet they will not root out these discouragements.  
O go to the Throne of grace, beg for grace and for mercy and for power against sin, and be not discouraged. What? wilt thou carry thine own sentence of death in thy breast? if thou wilt not rouse up thy soul, and pray with more affection and confidence, and shake off discouragements, take heed lest thou carry the sentence of thine own death and damnation in thy bowels. Oh therefore once more let me beseech you to take heed of these discouragements, and now hearken unto the voice of God, which calleth upon you, Fear not. Thou drewest nigh in the day that I called upon thee; Thou saidst, Fear not.   

THE MISERY OF THE CREATURES BY The Sin of Man. In a SERMON By WILLIAM FENNER, Minister of the Gospel, sometimes Fellow of Pembroke Hall in Cambridge, and late Lecturer of Rochfort in Essex.  
London, Printed by E. T. for John Stafford.   

They are accusing groans.  
They are judging and condemning groans.  
First, they are upbraiding groans, Give ears Oh ye heavens, and I will speak, and hear Oh earth the words of my lips. Deut. 32. 1. as if God had said, mark O ye heavens, and let all the whole world hear what I testify against this people: as if the heavens and the earth did upbraid them of their unthankfulness. God commands the Sun to shine, and it shineth▪ the earth to fructify, and it obeyeth: But this wicked people he commands to repent and forsake their sins, and they will not.  
chrysostom saith, wicked men although they have natural reason in them, are more senseless than senseless creatures: the rocks, and the flints, the fly and the gnats may upbraid them; the rocks rend in sunder, but this people will not rend their hearts; swarms of flies were hissed for to come, and they yielded obedience; and the liveless creatures groan under the slavery of sin: but they will not obey, they will not be brought to groan for their sins. How do all the creatures upbraid man! Do ye thus requite the Lord O ye foolish people and unwise?  
Beloved, how do the heavens and the earth upbraid thee for unthankfulness; wert thou ever in sickness, and God did not deliver thee? wert thou ever in misery, and God did not comfort thee? wert thou ever in any strait, and God did not direct thee? in sickness who was life unto thee? in poverty who supplied thee? in danger who delivered thee? was it no● God that hath done all for thee? And shall the Lord command thee obedience, and wilt thou not grant it him? doth he command thee to part with thy lust, and crucify all thy corruptions, and wilt thou not obey him? doth the Lord command thee to be meek, humble, patient, and dost thou refuse? then, hear O heavens, and hearken O earth.  
Secondly, the groans of the creatures are witnessing groans. I call heaven and earth to record against you: know that you shall shortly perish, said Moses to the Israelites. Deut. 4. 26. So beloved, let me say to you, I call heaven and earth to record against you, that woe and damnation shall be to that man that obeys not the commandments of God; Cursed be that man, that goeth on still in his wickedness. The heavens write his curse, and the whole earth do witness his vengeance, that will not give over his lust at the commandment of the Gospel of the Lord Jesus Christ.  
As Joshuah said unto all the people, Josh. 24. 27. Behold this stone shall be a witness unto us, for it hath heard all the words of the Lord, which he spoke unto us; it shall be a witness, etc. so may I say unto you, the walls of this house shall cry, the timber of the Church shall answer, this Sermon that you have heard, this doctrine that hath been preached unto you, if you will not repent, if you will not humble yourselves and obey the voice of your God, all these shall witness against you another day, that you had a time, that you had a day to repent in, you had the word of God calling you to it, but you would not.  
Dost thou commit a sin? and none by, but the stones in the streets? even they see thee, like Joshuah's stone with seven eyes, and they shall witness against thee. Dost thou pray thy lazy prayers unto God, thoughtlesse of God, and none by but the walls of thy Closet, or thy bed, or thy hangings? they shall witness against thee. Dost thou swear, and blaspheme the King of Heaven? though none were present, but the fowls of the air, they shall carry thy voice and declare the matter. Eccles. 10. 20. If the creatures groan against thee, than they are sensible in some sort, to witness against thee.  
Beloved, men's hearts are so stubborn, that we the Ministers of God may do as the Prophet did, 1 King. 13. 2. who cried O Altar, Altar, thus saith the Lord. What? was the Prophet sent unto the Altar? had the Altar ears? No, he was sent unto Jeroboam, his message was to him; but he knew that he would not hear, nor believe, nor obey; therefore he turned from the King, and spoke to the senseless Altar. So may we say for all the hearing some will afford us; O walls, walls, thus saith the Lord, cursed is the man that obeyeth not. O House of the Lord, witness against this rebellious generation.  
So Jeremy, he cried out, O earth, earth, earth, hear the Word of the Lord, this saith the Lord, write this man a castaway, that shall never prosper, Jer. 22. 29. he meant wicked Jeconiah the King; but because he was a deaf Adder, he preacheth to the dead earth, as being more likely to listen than he.  
O fearful doom! When Jeconiah will not hear, God he roars so loud that he makes the dead and senseless earth to hear.  
Beloved, in the fear of God, take heed, if there be any dead worldly-hearted Professor here, if there be any loose profane sinner here, any impenitent wretch that hath not repent, if after the Lord hath sent his Ministers to thee, his Word and Gospel to thee, and thou wilt not hear; take heed lest the Lord direct his speech to the dead earth, and say, O earth, earth, earth, hear the Word of the Lord; write these men, men that shall never prosper: they will still covet and lie, they will still fret and chafe, they will still content themselves with forms of godliness, they will still be lukewarm or key-cold; they do still pray as they did, rub on as they did seven years ago; no more holy, no more zealous, no more heavenly, they will not be bettered; O earth, earth earth, hear the Word of the Lord, write them a people that shall never prosper, a people that shall never be converted; write them men damned for ever; let them come and hear Sermon after Sermon, but write them men that shall never prosper; let them pray, and let their prayers never prosper; let them go on in their dead-hearted profession, but write them men that shall never prosper.  
Beloved, God forbid that it should so be written against you, but woe be to you if ever it be! for if once the earth hath wrote this eternal decree of God upon thy soul, it can never be altered; I will warrant thee thy damnation sure.  
Thirdly, they are accusing groans; they shall accuse thee for casting thine eye upon a creature, without taking notice of God. They shall accuse thee for thy touching, tasting, handling, using any of the creatures without adoration of God. Dost thou think of a creature, speak of a creature, meddle with a creature, or take possession of a creature? they shall accuse thee, if thou dost not live to the glory of God the Creator.  
Fourthly, these groans are judging and condemning groans. He shall call the Heavens above, and the earth to judge his people, Psal. 50. 4. The creatures groan; why then dost thou not groan? the creatures account themselves oppressed and fore afflicted because they are constrained to serve sin; why then dost thou injure them?  
If the King should build him a stately Palace, and one should willingly deface it, or abuse it, or pull it down; would not the very Ravens judge him a Traitor? The creatures are God's Palace, and thou demolishest their beauty, by making them the instruments, or abettors, or matter, or incentives of sin; thou shalt be adjudged of High treason against the King of Kings, for we know that every creature groaneth with us; and traveleth in pain together until now.  
Now we come to a third use  
Of Exhortation; doth the creature groan to serve sin? take heed 
Use 3.  than you do not abuse the creatures of God▪ There is not any one of them but if it be abused to sin or by sin, but it will presently make its complaint (like a little child to his Father) with groans unto God.  
Labour to be a true Convert unto God; otherwise, if thou be'st not regenerate and a Convert, every creature that thou hast, is in bondage under thy hands, and it groans unto God against thee, till God recover it out of thy hands again.  
I will recover my wool and my flax, saith God, Hosea 2. 9 the creature groaned under thraldom, because it was possessed by them that were carnal; and therefore God says he would recover it.  
Secondly, labour not to sin against God. For, if thou sinnest against God, thou canst not meet with a creature but it groanth against thee. When Jonah had sinned against God, the Sea roared against Jonah, and he at last knew it well enough: for when the Mariners asked what he was, I am an Hebrew saith he, and I fear God, the God of Heaven, which hath made the Sea and the dry Land, jonah 1. 9 as if he should say, I fear the Lord, for now I see the Heavens are black against me: and the clouds mourn at me: and the Sea groaneth under me, seeing I am fled from the presence of the Lord.  
Thirdly, labour never to set your hearts on any creature▪ for, then, you abuse it to worldliness, and covetousness. What greater injury can we offer to the creatures, than by making them occasions of turning from God, which were given us the more to oblige us to God?  
If you be covetous and earthly, the creature must needs groan under this wrong. Covetousness is Idolatry, saith Saint Paul, Colos. 3. 5. thou turnest the creature into an Idol: every creature is the workmanship of God, but an Idol is a thing dedicated to Devils.  
Fourthly, labour to use all the creatures in humility and thankfulness. There is not a creature, but it hath this Motto engraven upon it, it is the gift of God. In every thing then give thanks, 1 Thes. 5. 8. A thing and a creature are convertible terms: if in every thing, then for every creature must we give thanks; why? because every thing that God doth for us, or doth bestow upon us, it is a gift: and a gift groans under unthankfulness: there is never a sickness that thou hast been delivered from, but it groans against thee, if thou hast not had thine iniquity purged by it▪ never a blessing but it will groan against thee, if thou serve not God the better by it: never an ordinance of life and grace but it groans against thee, if thou art not sanctified and made holy by it.  
Fifthly, use them all as so many Books, and as so many Ladders or Rises to climb up with the soul to God. When thou seest how kindly and favourably the Sun shineth on thee, think, are God's creatures so comfortable! how comfortable is the light of God's countenance? When thou tastest the sweetness of any creature, think then, O what infinite sweetness is there in God himself! still, from the creatures, wind up thy soul to the Creator: use all the creatures as a rise to wind up thine heart to see and know, to meditate and conceive of some thing of God.  
Saint Anthony being found fault withal for want of Books, answered, My Books are Gods creatures, and in them I may read, as in the silent Oracles of God; this is my Book, and it hath three pages, and as many Letters▪ Heaven, Water, Earth: they are the pages of this book: Stars, Fishes, Fowls, and all the Terrestrial▪ creatures, they are the letters of this book.  
There are but three main Books in the world to be read: all other books are but Commentaries upon them.  
The Book of the Creatures.  
The Book of the Scriptures.  
The Book of every Man's conscience.  
Read but these three, and meditate of them, and thou shalt have understanding in the ways of God, to know God in all thy ways.  
Beloved, this is rightly to use the creatures, and thus using them, thou shalt prevent their groan against thee: to behold and see God present in them all.  
It was the saying of an Ancient, that, that man is blind, deaf, senseless, brutish, that knows not God. Thou canst not see a creature, but thou mayest see God: thou canst not feel a creature, but thou mayest feel God: thou canst not smell, nor taste, nor meddle with a creature, but thou mayest smell and taste God in the creature: thou canst not behold a creature, but thou mayest behold God in the creature.  
O saith one, if I could see God as he appeared to the Fathers, than I should obey him, and fear him, and trust in him, and love him.  
I answer, God appears now as he did then. How did God appear to Abraham, Isaak, etc. and to all the holy patriarchs and Prophets? Did God appear to them in his own essence and nature? No, it is impossible that any should see God and live. When God appeared to them, and showed himself to them, he did it in the creatures. And I pray you doth not God appear thus amongst us now? God having made man to behold by sense, by sight, hearing, smelling, tasting, handling; that all the knowledge he hath, he must have it by these; God makes as it were a manifestation of himself in the Sun, Moon, and stars, he takes the Cattle, plants, and therein he shows something of himself: thou never seest any creature but it is a manifestation of God to thee: the whole world is an apparition of God to thee; God appears in the heavens, in the earth, and in every creature. If therefore when thou lookest on any of the creatures, thou makest not an holy use of them, beholding God in them, using them as a rise to wind up thy heart and soul to God; then thou abusest the creatures, and makest them to groan against thee. For, we know that the whole creation groaneth and travelling in pain till this present.   

THE CHRISTIAN HIS IMITATION Of CHRIST. In a SERMON By WILLIAM FENNER, Minister of the Gospel, sometimes Fellow of Pembroke Hall in Cambridge, and late Lecturer of Rochfort in Essex.  
London, Printed by E. T. for John Stafford.   

THE CHRISTIAN HIS IMITATION Of CHRIST.  1 JOHN 2. VER. 6. He that saith he remaineth in him, ought even so to walk as he hath walked. 
THis our blessed Apostle in the beginning of this Chapter, doth declare these four things,  
First a general proposition of an advocate for the sins of the world; If any man sin we have an advocate, verse 1. 2.  
Secondly, an actual application of this to all true believers, who may all know that Christ is theirs and that they are Christ's, ver. 5. And hereby we know that we know him, if we keep his commandments. We know and are acquainted with this principle, that Jesus Christ is the propitiation for our sins, if we keep his commandments.  
Thirdly, here is the fantastical presumption of many men that hope and think and say that they are in Christ, when indeed they are not in Christ. ver. 4. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.  
Fourthly, here is an universal direction to all men, whereby to try and examine themselves, whether they be in Christ yea or no. He that saith he abideth in him aught himself to walk as he walked.  
These words branch themselves into a Thesis and an Hypothesis.  
The Thesis is this, He that abideth in Christ, must walk as he hath walked.  
The Hypothesis is this, If any man be conceited of the subject, that he abideth in Christ, he must be assured of the predicate, that he walk himself even as Christ walked. If he say he is in Christ, he must be sure to walk as Christ walked.  
To walk as Christ walked; there is a life of a Christian: if he walk not as Christ walked, it is a plain demonstration that he is not in Christ. He that saith he abideth in him, ought himself also to walk as he walked.  
He that saith; as if the Apostle had said, If there be any that saith he abideth in Christ, he must walk as Christ walked.  
Hence observe, That a true Christian he walks as Christ walked, if he be in Christ.  
Before we make entrance hereupon, let me expound to you two things, le●t we mere with rubs in the way.  
First, the conditional, If.  
Secondly, the exemplary As.  
First for the conditional, If. it is not a precedent condition of life, as a condign preparation unto, or a previal disposition for Christ: for a man cannot first walk as Christ walked, and then be in Christ. A graft cannot live the life of the stock, and then be inoculated into the stock. No: but it is a subsequent condition; if ever a man be in Christ, Christ holds him to these terms, to live as he lived, to walk as he walked.  
The first act is before the latter act: life before the actions of life; so walk as Christ walked, this notes the actions of life. Now, a man must first be in Christ, before he can walk as Christ walked.  
Indeed this condition is first quoad cognosci, to our knowledge: but it is not first quoad esse, and in its own nature. So then, to walk as Christ walked, being a necessary consequent of being in Christ: we cannot be said to be in Christ, if we walk not as Christ walked: for, take away the necessary consequent and you take away the antecedent; take away the walking as Christ walked, and you take away the abiding in Christ. This condition is put in by our Saviour. John 15. 10. If ye shall keep my commandments, ye shall abide in my love, as I have kept my Father's commandments and abide in his love. This was the walk of Christ, he kept his Father's commandments, and abode in his love. This must be your walk too, that look to abide in Christ's love. If ye keep my commandments, ye shall abide in my love. But if there be any commandment of Christ in all the Gospel that you will not conform to, it is an evident sign, that ye abide not in Christ's love.  
Secondly, for the exemplary, As, even as he walked.  
Can any man walk as Christ walked? is it possible that dust and ashes, that is corrupt with sin, can walk as he walked?  
This word, as, hath a twofold signification: there is a twofold as, either such an as, as importts an equality: or secondly similitude.  
As this as imports an equality, so it is impossible that any flesh can walk as Christ walked: so purely, so unspottedly, so steadily, so effectually as he lived. No, for our Saviour Christ was filled with the Holy Ghost: and of his fullness have we all received grace for grace. John 1. 16. Mark, he doth not say that we receive his fullness: but, some of his fullness: so that none can walk as Christ walked with an as of equality: but there is an as of similitude.  
A scholar writes as his master's copy directs him: he begins every line as his master begins, he ends as he ends, he sets himself to frame every letter as his master framed it, to join letters and syllables together as his master joined them together. Though there be no equality, he cannot write one stroke or dash with his pen so well as his master: yet he doth write as his master sets his copy: his hand sollowes his master's hand. So it is said of all that are in Christ. Revel. 14. 4. that they follow the Lamb whither soever he goeth: they follow Christ in all duties, in all holiness, in all his commandments: they tract Christ in all his steps, though they cannot walk with such long strides, so steadily, so purely, so constantly as Christ; yet they labour to tract him with this as of similitude.  
Do all that are in Christ, walk as Christ walked? yea Beloved, this is a clause of the covenant of grace, so that a man cannot be in Christ, unless he walk as Christ walked. For, thus runs the tenor of the covenant of grace: Matth. 11. 29. Learn of me, for I am meek and lowly of heart, and ye shall find rest unto your souls. Mark, there is no rest to the soul, no grace to the conscience, no assurance of the pardon of sin: Christ gives no comfort to the heart, unless the heart will learn of Christ, follow Christ his copy, be holy as he is holy, pure as he is pure, walk as he walked.  
This will the better appear, if we consider that Christ his life must be the example for our life, according to which we must live. Now, the exemplatum must be conformable to the exemplary, saith Aquinas; the draught must be according to the copy; so it Christ's life be the pattern of our life, than our life must be conformable to his life, and therefore Christ declares his ways unto us, as our samplers; Christ was humble, and serviceable to all in the days of his flesh, with this Motto, John 13. 15. I have given you an example, that you should do as I have done.  
Thou art of thy master the devil, and his copy thou followest, if thou account it an indignity to stoop, a disgrace to condescend to thy brother. Christ was willing to suffer disgrace with this Motto, 1. Pet. 2. 21. Leaving us an example that we should follow his steps.  
Art thou loath to practise Religion for fear of the cross? loath to reproove sin for fear of a flout, or of the displeasure of a great man: lest thou shouldest procure his ill will? it is evident that thou followest not Christ, because he hath left us an example, that as he suffered, so also should we: Christ was obedient to the death of the cross, not looking to his own things so much as the things of others; so the Apostle warneth us, Let the same mind be in you that was in Christ jesus, 1. john 2. 5. you that be in Christ, must have the fame mind that Christ had. 1. john 3. 3. He that hath this hope, purgeth himself, even as he is pure. Howsoever the world nicknames and reproaches purity, yet if any have this hope (indeed he may have other hopes, he may have vain, rotten, dead hopes, and never seek after purity) but he that hath this hope, a true saving hope to be redeemed by Christ, he purifieth himself even as he is pure.  
Thou than which art not pure, but makest a mock of pureness and of conscience of every sin: thou canst have no true sound faith in the Lord Jesus. Thou must be righteous even as he is righteous.  
Thou happily sayest thou art righteous, thou dost this and that righteousness, this and that good action: take thou heed saith the Apostle, that thou deceive not thyself, thou must be righteous as Christ is righteous.  
In a word, love is the fulfilling of the law, and Gualther carrieth it along through all the law which Christ walked in: Christ loved us, and gave himself for us with this injunction, A new commandment give I unto you, that you love one another as I have loved you, John. 13. 34.  
This was one of the main reasons of Christ's coming into the world, to redeem us for our justification; and then to be an example of life to us for our sanctification; saith Saint Basil. Christ was set for a sign to all nations, I say. 11. 10. A land mark to all people, to take their aim, how to think, how to speak, how to walk, how to live.  
As men at Sea, if they see a Landmark, or the Polestar, thereby know how to guide the Ship; so Christ he is a sign to all Nations, a sign of zeal in prayer, a sign of reverence in the Temple, of perseverance in holiness, of piety in life, and of unspotted purity, and constancy in death.  
Yea, to wind it up a little higher, to walk as Christ walked, is an As of participation. We must not only walk as Christ walked with an as of proportion; for so the beasts may walk; every creature, the Sun, the Moon, etc. walk according to their rule wherein God hath set them, as Christ did walk in his course that God set him in: but this is not enough; he that is in Christ, must walk as Christ walked with an As of participation; he must pattake of the same life, with Christ, and be led by the same Spirit of Christ, guided by the same grace of Christ.  
Even as less white is like more white, though not alike in the same degree, yet in the same nature; there is the same nature in the lesser that there is in the bigger; So we must have the same life, obey the same commandments, be guided by the same rule, swayed by the same motions, led by the same Spirit that was in Christ. If any man have not the Spirit of Christ, the same is none of his, saith the Apostle, Rom. 8. 9  
What saith one, can there be any man that is none of Christ's? doth not he say that every beast in the field, and the cattle on a thousand hills, are his? Psal. 50. 10. and doth he say that there are some men that are none of his?  
Yea, saith the Apostle, If any man be not led by the Spirit of Christ, the same is none of his. Indeed he is Christ's as the beasts are his, by creation and preservation, etc. but thou art none of Christ's by grace and redemption, unless thou hast the same Spirit that was in Christ to live in thee.  
What is it to walk as Christ walked? it is to contemn the same gain and pleasures and vanities of the world that he contemned; to yield to the same precepts that he obeyed; to yield to the same repproaches, hatred and persecutions that he endured; to take up the same duties, to preach the same truths, to live in the same rule, and in all to be led by the same Spirit.  
Thus you see the explanation of the doctrine; come we now to the Reasons which are principally these four.  
The first reason is taken from the scope and end for which the Lord did send his Son into the world; as to justify the ungodly, so also to conform all those that are justified, to the image of Christ.  
You may read that this was God's purpose, that he laid down in himself from all eternity before the foundation of the world was laid; when he predestinated that his Son should come into the world, he predestinated that all that should be redeemed by him, should be conformable to the image of his Son, Rom. 8. 29. whomsoever he did foreknow, with the fore: knowledge of Love and predestination, them he did predestinate to be made like unto Christ; that look what Christ was by nature, they might be by grace.  
If this be the end of God's predestination, than it is impossible that any man should be in Christ, and not have the image of Christ; chrysostom saith, that as Christ was holy by nature: so those that are predestinate, should be holy by grace.  
God shall never be frustrated of his end and purpose. If God have purposed it, who shall frustrate it? Man indeed may be frustrated of his end, because of his weakness and inability to accomplish by himself what he purposeth; some other person or thing prevents him of his end. But God as he hath a purpose in himself, so he is powerful and able to bring his purpose to pass.  
We may conclude that that man that prayeth for mercy, and wisheth, Oh that I might have redemption by Christ; Oh that I might go to heaven, and yet lives in his sins and slavery to his lusts: he prayeth to have benefit by Christ, and to go to Heaven in spite of God, against the will and purpose of God.  
Our own consciences may tell us, that God cannot be frustrated of his end and purpose: but that thus we must be made conformable to Christ, or else we shall never have benefit or salvation by him: or else God's purpose would be frustrated and in vain.  
That thing must be frustrated, and in vain, that attains not its end: if this be the end that God hath purposed in himself, in the giving of Christ for life and salvation to the world, that all that are redeemed and saved by him, should be made conformable to him: either all such as are not conformable to the Image of Christ, shall never be saved, but shall perish for ever without Christ: or else God's purpose must be frustrated and in vain.  
The second reason is taken from the practice of Christanity (saith Leo) in vain are we called Christians, if we be not imitators of Christ, and live as he lived. The Disciples, are called Christians, Acts. 11. 26. The very name tells us that we must be followers of Christ, or else, we are not in Christ: if any man be in Christ, he must really be a Christian.  
As a man if he be of a trade, he must set up that trade, all his layings out and travel and pains must be in that trade: why? it is his profession: so, if a man be in Christ, all his conversation must be Christian, his labours and endeavours must be in the trade of Christianity, he must walk as Christ walked. He must be a Christian in all his courses, in all his ways, or else he is not in Christ.  
As the Pla●onists are denominated from Plato, so are Christians from Christ. The Franciscans from Francis, the Dominicans from Dominick; these were bound to follow the rules of their Order, or else superstition would not suffer them to be of that Order: much less canst thou be of the Order of Christ, if thou observe not his rules, if thou live not as he lived.  
Christ hath given thee a law for thy mind, for to govern thy thoughts: Thou wilt not busy thy thoughts with holy meditations; thy heart is not christian. Christ hath given a law to thy affections: thou wilt be fretful and impatient, malicious, proud, and ambitious, and carnal; thy passions are not christian. Christ hath given a law to thy life, that thy life may be holy: therefore if thy life be not according to the Gospel of Christ, thy life is not Christian, neither will Christ own thee for his, but will slay thee with curses, as an enemy of his cross, and not as a follower of his death; These mine enemies that will not that I should reign over them, saith Christ, Luke 19 27. Bring them hither and slay them before me.  
Thou canst not look for a Saviour to have mercy on thee, if thou wilt not be ruled as a Disciple of Christ, but thou shalt be damned in the presence of Christ. Slay them before me, saith Christ; Christ Jesus which is the Saviour of the World, will damn thee, and see thee confounded before his face; he himself will see thee in hell: thou mayest cry for mercy, and for the blood of Christ; yet if thou wilt not live as Christ lived, but wilt rebel and sin against Christ, Christ will see thee in hell, and though he look on thee, yet he will destroy thee without mercy.  
If ever thou be'st in Christ, thou must walk as Christ walked; thou must be a Christian like to that good Martyr, who to all demands answered that he was a Christian. When they asked him what his name was, he answered it was Christian; his thoughts were Christian, his words and actions Christian; his country, his hopes, his aim, all that ever he did, they could get nothing out of him, but all was Christian, and so he gave testimony to the Lord Jesus. So I tell thee, thou must be a Christian all over, a Christian in thy thoughts, in thy words, a Christian in thy calling, and in all thy employments, being swayed by the Gospel of Christ, or else thou art not in Christ.  
The third reason is taken from the essential, or rather rather from the integral 
Reason 3.  union that is between Christ and all these that are in Christ; they are all members of his most gracious body. Ye are the body of Christ, and members in particular, 1 Cor. 12. 27. now, we know that all the members have the same life, and are quickened by the same soul: the soul is whole in the whole body, and whole in every member of the body: so if Christ be our head, we are his members, and the christian life of Christ must be diffused through us, so that one man cannot be a drunkard, another a worldling, another an Epicure, another a swearer, another a whoremaster, another a liar, another a lukewarmeling, another a mocker, another a vaine-Jester, another a man-pleaser, and yet be a member of Christ. All the members of Christ must have one life.  
As in a man's body, there be veins, arteries, and nerves, that are the channels to convey life, and motion and sense to every member, that all the members may have the same life dispersed through the body. So it is in the body of Christ▪ every member of Christ hath faith for his veins, to convey the same life, and the same spirits, and the same gracious motions to all the body, that it is not now the member that lives, but Christ that lives in it. Gal 2. I live not, saith the Apostle, but Christ liveth in me. As in the body, it is not the eye that seeth, if we speak proporly, but the man that seeth with the eye: it is not the ear that heareth, but the man that heareth with the ear: so in the body of Christ, it is no more the man that speaketh, but the truth of Christ speaking in him. We have the mind of Christ, saith the Apostle. 1 Cor. 2. 16. if we be in Christ, Christ thinks in us, Christ speaks in us, Christ walks in us, Christ doth all in us. As in the same body, the soul rules and quickens every member. The body of Christ cannot be a monster, like those Locusts spoken of, Revel. 9 7. that had shapes like horses, heads as it were like crowns of gold, and their faces like the faces of a man, and had hair like women, and teeth like Lions; this is a monster, and not a simple body: such a one cannot the body of Christ be; a mocker for one member, an ignorant sot for another, an hypocrite for another, a carnal gospeler for another, a covetous worldling for another.  
As in the body of a man, every member in this man's body, must be this man's member, and not the member of another man: As for example, Peter must have Peter's legs, and not Simon Magus his legs: Peter must have Peter's eyes, not Alexander's eyes: Peter must have Peter's hands, and not Judas hands: you cannot take the eye of an Horse, the leg of a Dog, and the paw of a Bear, and put them together, and say here's a man: no, this would be a monster: every perfect body must have its own members.  
So it is in the body of Christ: every member in Christ his Body, must have Christ his Members: every member in a man's body acts with reason, so every member of Christ acts with direction of Christ, it is informed by Christ, his mind is quickened by Christ his life: so that a man cannot be a member of Christ, but he must walk as Christ walked.  
I know, the best Christian may fall seven times a day, though he be in Christ: it doth not therefore follow that every particular action savours of Christ: but, as every member in the body lives the life of the whole body, or else it is a dead member: so thou must live the life of Christ, or else thou canst never be saved.  
You know that all the actions of a man are guided by reason: yet there are some particular actions that he doth, and not by reason: as it may be he shakes his head, or moves his hand, and jogs his foot, and considers not what he doth: they are the actions of a reasonable man, though not reasonable actions: so, there may be many actions that are the actions of Christians though not Christian actions. The sins of the godly, they are the actions of a Christian, but they are not Christian actions: there may be stops in the body: though the same life and quickening runs through the whole body, yet through the stopping of the liver and the pipes, distempers and ill humours may be raised in the body, so it may be in the body of Christ: and so many a Christian may fall through infirmity; but the course of a Christian, the life of a Christian, the ordinary trade of a Christian, the walk of a Christian, is to live with the same spirit that lived in Christ, to walk in the same way that Christ walked in.  
The last reason, is taken from the near relation that is to be between Christ and every member of Christ. They are not only the Servants and Disciples of Christ, but they are the children of Christ, by his begetting of them. If all that are in Christ, are the children of Christ, they must needs walk as Christ walked. Like begets the like. Indeed a godly man may beget a wicked child, a graceless son; the reason is because he begets his son not as he is a godly man, but as he is a man corrupt by nature with sin: but Christ begets as he is God, and therefore as he is without sin in himself, so he never begets any but by an eternal spirit, and therefore they cannot but be like him. Be ye followers of God as dear children. Ephes. 5. 1. The Apostle grounds his exhortation upon a necessity in grace. Consider, if you be the children of God, it can be no otherwise but you must be followers of Christ as dear children. The begetter communicates himself to the begotten: if the begetter be flesh, he begetteth flesh: so Adam begot a son after his own likeness. That that is born of the flesh is flesh John 3. and is of a fleshly nature. That that is borne of the spirit is spirit. If we are begotten again by the Spirit of God, then are we spiritualised of God; so that a man cannot be in Christ, unless he be the child of Christ, and walk as Christ walked. Christ was perfect, Christ was merciful; be you so, saith Christ, Matth. 5. Be you perfect as your Heavenly Father is perfect; as if he should say, you cannot be the children of your Heavenly Father, unless you be perfect as he is perfect, merciful as he is merciful, holy as he is holy, righteous as he is righteous, walk as he walked.  
Is it so that all that are in Christ, walk as Christ walked? then all wicked men blaspheme the name of Christ, that do not live the life of the Lord Jesus.  
These blaspheme the holy and sacred name of Christ. Oh saith one, I hope I am a Christian: yet the man is a drunkard, or a whoremaster, or a gamester, or a worldling, a proud man, a covetous man, What? was Christ a drunkard? was Christ a whoremaster? was Christ a gamester a worldling, proud, covetous? it were blasphemy for any to say so of Christ: and it is also blasphemy for thee who walkest not after the Gospel, to say thou art a Christian. As I am a Christian, saith another: yet the man is a filthy speaker. Was Christ such a one? a swearer, & c.? Thou blasphemest the name of Christ. I hope we are all Christians, saith a third; and yet they are men that live in security and profaneness. What? was there security in Christ? was profaneness in Christ? Oh, what blasphemy is it for thee to style thyself by the Name of Christ, to say thou art in Christ? Revel. 2. 9 saith Christ, I know the blasphemy of them that say they are Jews and are not: that say they are the children of Abraham, but do not the works of Abraham If a man did blaspheme God to style himself a Jew, or a child of Abraham, that did not the works of Abraham: what blasphemy then is it for thee to say thou art a Christian, and yet dost not the works of Christ? could not a man take the name of Abraham, but he did blaspheme, unless he did the works of Abraham? how then durst thou take the name of Christ upon thee, and not do the works of Christ, not walk as Christ walked?  
Beloved, is any man a Christian? he hath holiness engraven in his forehead to the Lord, in his heart, in his thoughts, in his words, and in all his ways: he is one that gaspeth after holiness.  
Art thou a Christian? of all sins under Heaven God cannot endure the sins of a Christian that hath the name of Christ put upon him. When Gods material temple was defiled by buyers and sellers, Christ whips them out, and after told them that the days would come wherein there should not be left of it one stone upon another. God would not endure the Temple because it was dedicated to his name, called his house, when it was made a den of thiefs. Doth God care so much for stocks and stones, that are dedicated to his Name, will he not endure an unholy stone, and will he endure an unholy Christian? Thou that art dedicated unto God, and unto his service, thou that art dedicated to prayer, to hearing, thou that art dedicated to an holy conversation, thou that art called the Temple of God, and the House of God, wilt thou make it a den of thiefs, a den of vain thoughts, a den of wicked words, of dead and ungodly works? wilt thou defile the Temple of the Lord? then know, the Lord will not let one stone lie upon another, but will cast thee down, and damn thee body and soul in hell for ever.  
Thou sayest thou art a Christian; how so? thou sayest thou wast christened: thy condemnation is the heavier, if thou sayest thou hast been baptised into the Name of Christ, and hast not put on Christ. Examine thyself: hast thou put on Christ? otherwise it is no matter for thy baptism.  
Can I say that man hath put on his clothes, that hath not a rag on his back, nor a shoe on his foot, nor a hat to his head, nor a ring on his finger? so, when there is never a Christ in thy thoughts, never a Christ in thy speech and conference, never a Christ in thy walk, never a Christ in thy calling, in thy buying and selling, never a Christ shining forth in thy life and conversation, canst thou say thou hast put on the Lord Christ?  
Can any man say that a beggar hath put on Royal robes, when he hath nothing but rags and patches upon him? so, if I see a man with ragged thoughts of the world, with ragged speeches of the flesh, and a ragged course and conversation, according to the course and conversation of the world, I can never say that such an one hath put on the Lord Jesus Christ.  
Dost thou say thou hast put on Christ? why then, show me the signs of Christ in thee. Shall I see it by thine apparel? it may be that is garish. Shall I see it by thy speech and conference? it may be that is earthly and carnal. Shall I see it by thy thoughts? it may be they are vain, sinful, and worldly. Shall I see it by thy company? it may be they are wicked and graceless. Shall I see it in thy course and conversation? it may be that is loose and profane. How canst thou then demonstrate that thou art a Christian? it may be now and then thou wilt give a prayer unto Christ, turn up the white of thine eye to Christ, it may be thou wilt look into the Church, and lend an ear to Christ in his word. Is this to be in Christ? if thou be in Christ, than thou must live the life of Christ in all thy ways.  
The life of a man is a continued thing. A man is not alive at his dinner, and dead when he hath done: alive at his work, and dead when his work is done: so it is not enough for thee to prove that thou art in Christ, that thou art alive at prayer, or at preaching: life is a continued thing: thou must be alive after prayer as well as before, alive after Sermon as whilst thou art at it; if thou hast the life of Christ in thee, it is a standing life: it will not make thee alive at prayer, and dead when thou hast done: it will not make thee holy and Spiritual at a Sermon, and leave thee dead and carnal when it is done: not holy and heavenly in discourse and conference, and worldly and profane when it is done: not to be holy and lively etc. in a good mood: and leave thee dead-hearted, secure and lose afterwards; this is not to be in Christ; no, the life of Christ is a standing and a continuing life: it will make thee alive after all thy services; after every duty, as thou wast before or in the duty.  
He that saith he abideth in him, etc.  
In this word He; there are three Notes.  
a note 

Of Indignation  
Discrimination.  
Scrutiny.    
First Indignation. The Apostle doth as it were point at a certain man in his congregation, as if there had been some m●n that he knew was not in Christ. What man soever, whether in this pew, or in that pew, whether on this form, or on that form, if he abide in Christ, he ought to walk as Christ walked.  
Hence observe, That a Minister is bound to preach home in particular, so that he may summon this man and that man in the Church, as the Apostle doth here; (he that saith) if there be any one amongst the whole multitude, that saith he abideth in Christ, he ought also himself to walk as he walked. And this commission God gives unto all his ministers: Mark 16. 15. Go preach the Gospel to every creature: he doth not say preach the Gospel before every creature: so they may do, and preach in general: but to every creature, that every creature may feel the Gospel bearing on his heart, that every creature may see his sins, that so the Gospel may be applied to his heart.  
All the names given to Ministers, show thus much. They are called Seeds men; now a Seeds man doth not take a whole crop, or a whole bushel of corn and throw it in a heap in his field; but he takes it and scatters it abroad that every place may receive some.  
So, they are called Builders; now, a builder doth not only frame the whole building, but he lays every particular brick, and every particular stone in his building.  
So, they are called Shepherds; a Shepherd doth not only look to his flock in general, but to every Ram, and to every Lamb in his flock.  
So, Preachers must not only preach the word of God in general, but they must preach in particular.  
The ground of this will appear, if we consider three things in particular.  
First, particulars are most operative; it is not fire in general, that burns, 
Universalia non operantur.  but 'tis this or that fire, so it is not sin in general that will humble a man: it is not repentance in general that will turn a man: it is not faith in general that will save a man: but, this fi●ne and that sin: this repentance and that repentance: this faith and that faith.  
All actions they are of singulars. An universal man cannot reason, an universal man cannot dispute, an universal man cannot see, nor hear. No, it is this man, and that man that seeth and hears, and disputes. Particulars are most operative: preaching to men in particular, is powerful preaching: that works upon men's consciences. How came the Prophet to preach powerfully to the people? He declared to Jacob his sin, and to Israel his transgression, Micha 3. 8. I am full of power by the Spirit of the Lord, saith the Prophet; here was the way whereby the Prophet preached powerfully; so that the Spirit went and rend men's hearts and consciences, and made them tremble; how? why he made every soul see his sins: so, that Minister that would preach powerfully to the consciences of his people, he must make every one of them to see their sins against God, and his commandments, so that they may confess, I see I have been a grievons sinner, and I am in the state of damnation: and I must repent, or else I shall be damned.  
Secondly, particulars are most distinct; when the preacher preacheth only in general, it works a confused knowledge, knowledge of sin in general: a confused repenta nce, a confused humiliation, and a confused faith in the general; it may be, it may make a man see he is a sinner in the general: but there are many thousand thousand sins in particular that he takes no notice of, but swallows them down in the general: it may be his sins may be discovered in the general: but alas, there are many, yea multitudes of deceits, of turnings and windings of the heart in particular, that are never discovered to them. All the religion of these men, is only general: I love God with all my heart, sai●thone: and yet the man is grossly ignorant of God. Ask him any particulars, how he can prove his love to God, and the man cannot show any. So, I serve God with all my heart: but go to particulars, and bid him manifest what he speaks; so, I fear God, I worship God: but bring them to the particular works of these graces, and they aregone presently, they are lost, and know not what to answer.  
Thus the people in Malachies time, they thought they had much knowledge while the Priest preached thus overly to them; but when the Prophet came to preach home, and to come with particulars to them, they thought the Prophet was mad, they knew not what he meant. You have despised the Lord, saith the Prophet; wherein? say they: Mal. 1. 6. You have profaned the worship of God, You have polluted the table of the Lord, saith the Prophet: ver. 7. wherein? said they. You have wearied the Lord with your words, said the Prophet Chap. 2. ver. 17. wherein? said they. You have robbed God, Chap. 3. ver. 8. wherein? said they. See, your words have been stout against the Lord, said the Prophet; yet they said, what have we spoken? ver. 13. they could not tell wherein, till the Prophet told them, herein have you robbed God, herein have you despised the Lord, herein you have profaned the worship of God, etc.  
So, should the minister of God come to men, and tell them in particular, thou art an enemy to God's grace, thou hast abused God's patience; wherein? sayest thou. Thou art one that scornest the word of God, and thou defilest all the Ordinances of God. Wherein? sayest thou. Thou art one that putst far from thee the evil day, wherein? sayest thou.  
Now, when the minister of God can come to particulars, and show men wherein; then they cry out against them, and think they tell them lies, and preach false things to them: but the Ministers of God are bound to preach so as they may discover men's particular sins, not so as people may point one at another, but so as every conscience may feel its own sins.  
Thirdly particulars are most sensible. If the Minister preach home in particular, there is not a false heart then in the congregation, but he will find it out; if he preach in particular, he will discover every man's corruption, fling wild fire in every wicked man's face, and throw balm of comfort into every godly troubled spirit.  
As King James said well of a reverend Prelate of this Land, Me thinks this man preacheth of death as if death were at my back; so should Ministers preach, as if Heaven were at men's backs, or as if hell were at men's backs. When he preacheth of men's sins and corruptions, he must preach so that their consciences may see that the word of God looks into the very thoughts and hearts; when he preacheth of the wrath of God, and of condemnation etc. he must preach so, that the conscience may feel even the fire of hell flaming in it; this is the way to teach the people the good knowledge of the Lord, as it is called, 2 Chron. 30. 22. every Minister may teach the knowledge of the Lord, but not the good knowledge of the Lord.  
There is great difference between teaching of the knowledge, and of the good knowledge of the Lord. Men may know God and his word, and their sins: but if they go on in their sins, it is not good knowledge: then indeed a Minister teacheth good knowledge when he makes his people so to know sin as to loathe it, and to come out of it; so to know repentance as to repent indeed.  
Secondly, Discrimination. As if he should say, there are some that are in him, and some that are not in him: if any man say he abideth in him, he ought himself to walk even as he walked: so that here the Apostle would put a difference between the sound and the rotten-hearted in his congregation.  
Hence observe this point, That every Minister is bound to preach so, as 
Doctrine 2.  to make a difference between the precious and the vile.  
Saint John preached so as that his hearers might say, the Spirit of Christ is in me: or, the Spirit of Christ is not in me: that themselves might know whether indeed they were true members of Christ, or but hypocrites. This is the duty of Ministers: Ezek 44. 23. They shall teach my people the difference between the holy and profane, and cause men to discern between the clean and unclean.  
Here is two things.  
First they shall teach them the difference between the holy and profane.  
Secondly, they shall not only show it before them: but if they will not see it, they shall cause them to see it; that is, they must beat it into them, and rub it into their consciences; it may be when men may see, they will not: then, he must make them to see. If there be any profane person, any luke warm or dead-hearted professor, or close hypocrite in the congregation, the Minister must make him see his profaneness, his deadness, and hypocrisy in God's worship: or if there be any godly soul, or broken heart, the Minister must make them to see that they have a broken heart.  
First reason, because else, a man defiles the pulpit, and profanes the holy 
Reason 1.  things of God. Ezek. 22. 26. Her Priests have violated my law, and profaned my holy things: they have put no difference between the holy and profane, neither have they showed difference between the clean and unclean. Those Ministers profane the holy place of God, when they make not men's consciences know which is holy and profane; when profane persons may come and go from Church, and have not their profaneness discovered to them; a drunkard, a swearer etc. and hath not his sins laid open to him. Is there any profane person here, that hath not an arrow shot into his heart, but he can go away and not take any comfort from the Sermon? these men profane the holy things of God.  
When God gave Benhadad into the hands of Ahab, and Ahab spared him, and let him go. 1 King. 20. the Prophet tells Ahab ver. 42. Thus saith the Lord, because thou hast let go a man whom I appointed to utter destruction, therefore thy life shall go for his life, &c: so, if there be any Minister over any congregation, in which there is any drunkard, any swearer, or whoremaster, or wordling, or lukewarmling, or any other that lives in such sins, which God hath appointed and decreed to eternal destruction in hell; if we tell them not their sins, and make their consciences feel them, than our life shall go for their life, our soul for their soul: for we might have given them such a wound as might have been a means to have cured their soul.  
Secondly, We are not the Ministers of Christ, if we preach not so as that 
Reason 2.  men may know that they are not converted, if they are not &c. God saith to to the Prophet Jeremiah, if thou take forth the precious from the vile, thou shalt be as my mouth, Jer. 15. 19 Jeremiah could not be God's mouth to the people, unless he would divide between the precious and the vile. Unless Ministers preach so as to make the consciences of their hearers feel in what state they live in, they may be Ministers of Satan, idol-shepherds, but they are not the Ministers of Christ. 
Reason 3.   
Thirdly, because otherwise they can do no good: Ezek. 34. 17. and as for you O my flock, thus saith the Lord God, behold I will judge between cattle and cattle, etc. As if he should say, woe unto the shepherds; will they not preach so as to make a difference between cattle and cattle? woe unto the Priests; will they not preach so as to feed my flock? I will require my flock at their hands: and now saith God, will not the shepherds of my people do it? I will now do it myself, I will convert those that are to be converted etc. I will feed and provide for my flock myself.  
Austin notes, that after that Peter had smote off Malchus his ear, Peter came to be a shepherd, and an Apostle of Christ, after Paul had persecuted the Church, he came to be a Preacher, and an Apostle of Christ: so after Moses had killed the Egyptian, God made him the Captain and deliverer of his people. Austin observes from this, that God appoints none for his Ministers, but Smiters, such as be men of blows, men that will smite men home to the heart, men that will wound the consciences of their hearers.  
This I speak that you may not be offended at the ministers of Christ, when they apply the word of God to your several consciences: and whensoever you have the truth of Christ preached to your souls, let your hearts make use of it; for if thou apply not the word of God to thy soul as it is preached, thou art guilty of thine own blood. If you apply not the word, you put off the word of God; and then, what saith the Apostle? Acts 13. 46. It was necessary that the word of God should first have been spoken to you: but, seeing you put it far from you, and judge yourselves unworthy of everlasting life etc.  
You that have heard the word of God, apply it to your souls, it is a blessed plaster: let it lie on your souls: go home and say, Lord, I have been told of this and that sin, of my pride, hypocrisy, deadness, and distraction in thy worship and service, etc. I see they are against thy will, and thou commandest me to come out of them, and to leave them; Lord, I beseech thee enable me to leave them all; so, Lord, I have been told this day of such and such graces, which thou hast commanded me for to have, of such and such duties that thou wouldst have me to take up and perform; Lord, subject my heart to the power of grace, and to every commandment of thy word.  
Take heed, if thou dost put off the word of God or any tittle of the word, and wilt not walk according to the same, thou puttest off eternal life from thyself. Do therefore as God's people did, who when Moses had preached the Law and Will of God to them, it is said▪ Exod. 12. 50. Thus did all the Children of Israel as the Lord commanded Moses and Aaron, so did they. So do you go home and apply the word to your souls, it was spoken for your good, make use of it, and the Lord be with you.  
Thirdly, Scrutiny, it is not only an outward word, but a word of the heart: if any man say, that is, if any man think, that he is in Christ, he ought to walk as Christ did. Hence we might observe, That a Minister is bound to preach to men's thoughts. But time cuts us off.   

THE ENMITY OF THE WICKED, To the light of the GOSPEL. In a SERMON By WILLIAM FENNER, Minister of the Gospel, sometimes Fellow of Pembroke Hall in Cambridge, and late Lecturer of Rochfort in Essex.  
London, Printed by E. T. for John Stafford.   

THE ENMITY OF THE WICKED, To the light of the GOSPEL.  JOHN 3. VER. 20. For every man that doth evil, hateth the light, neither cometh he to the light, lest his deeds should be reproved. 
THis is part of Christ his parley with Nicodemus concerning regeneration: wherein our Saviour doth declare four main points,  
The first is, Man's natural estate and condition without Christ. It is impossible that ever he should be saved, that ever he should get grace or come within the list of eternal life. Christ saith it, and bindeth it with an oath: ver. 3. Verily, Verily, I say unto thee, except a man be borne again, he cannot see the Kingdom of God: much less inherit it.  
Secondly, here is God's gracious provision which he hath taken with the world, that though man were in a way of damnation, invincibly; yet now he is put in a way of probability of salvation: ver. 16. though he were damnable by nature, yet now he is salvable by Christ.  
Thirdly, here is a general proclamation upon the condition of faith, that this salvability may be attained, if a man believe. In the same verse, God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, etc. It is a condition of faith, put to all, none excepted. Whosoever he be that believeth in Christ, he shall be saved.  
Fourthly, here is the reprobation of the world, he that believeth not, is condemned already. The cause whereof cannot be cast on Christ, for, God hath not sent his Son to condemn the world, but that the world through him might be saved: It was Christ's primary purpose, and the first end of his coming, to save the world: it is an accidental end, or rather an event of his coming, that the world is condemned. Christ is not the cause of it: he is not the efficient cause, for he is a Saviour: nor the deficient cause, for he is a sufficient Saviour.  
That the cause of their condemnation, is from themselves, and not from Christ: is proved by three arguments,  
First, from their own consciences: he that believeth not, is condemned already. He cannot here speak of the condemnation of hell, for he is not in hell already. But he speaks of an apprehensuall condemnation in their own consciences: as chrysostom observes, he means the condemnation of their own consciences; he that believes not, his conscience tells him that it is his fault that he believeth not: though it be not in his power to be believe, yet God hath gone so far, he hath so far struggled with men's consciences, that there is no default on his part: They cannot excuse themselves, saying, I have no power to believe: their own consciences will tell them that God hath knocked at their hearts, and offered them power to believe, but they rejected it. They cannot say, I know not how to believe; his own conscience will tell him that God hath offered instruction to him, whereby he might have been taught, but that he refused it: so that he that believes not, is condemned already; his own conscience riseth within him, and tells him that it is his own fault that he doth not.  
Secondly, it is proved by experience; experience shows that men are the cause of their own condemnation. verse 19 This is the condemnation that light is come into the world, but men loved darkness rather than light; the meaning of it, is this, This is the cause of condemnation to the world; not God's predestination, not their fatal destiny, not their breach of the first covenant, nor any other impiety, but this sin of Infidelity.  
If the world stood guilty of never so many sins: yet, if it did believe in the Lord Jesus, it should be saved. So that it is not all the other sins that a man commits, that damns him: but his infidelity that lays all his former sins that ever he committed upon him; here is condemnation, that though light be come into the world, to pull men out of their darkness, and sins; yea though Christ, though grace come to them, yet they will not come out of their sins; men will not have Christ, men will not have grace, men love darkness rather than light.  
Thirdly, It is proved by reason, verse 20. the verse now read unto you, For, every man that doth evil, hateth the light: neither cometh to the light, lest his deeds should be reproved.  
It is a strong argument to prove that if men be damned, themselves are the cause of it: for if light come into the world to instruct men, if Christ come into the world to pluck men out of their sins, if Christ come with his blood and spirit to cleanse and sanctify men, and men will not be sanctified: Then, if they perish in their sins, they are justly guilty of their own condemnation.  
The words comprehend in them two things.  
First, the wickeds rejection of the word of grace: which is set forth both positively, he hates the light: and then privatively or rather negatively, neither cometh to the light.  
Secondly, the cause of the wickeds rejection of the word of grace: which is twofold.  
First, the qualification of his person, he doth evil.  
Secondly, the disposition of his male partnesse, that cannot endure to be reproved.  
From the first of these, we observe this.  
That a wicked man hates the word of God grace yea he doth not only hate 
Doctrine.  the word of God's grace, but he hates grace it self: he doth not only hate the Lantern that beareth the light, but he hates the light itself.  
I choose not to stand to show you how the word is called a light: but that which I take to be more necessary for this place, I will first show you what this hatred of the word of grace and of grace itself is, and I thus define it,  
It is an actual affection of the heart, whereby a man riseth up against an union with that which seems to be opposite and contrary to his lust.  
So that there be four things in a wicked man's hatred of the word.  
First, it is an actual hatred: for there is an habitual hatred of the word, even in them that never heard the word; they do not actually hate it, because they never had it; but they would hate it, if they had it; as sore eyes hate the light of the Sun even when it is down; for if they had it, they would twinkle at it. Thus all wicked men hate the word, and may be condemned for despisers of the word, though they do not actually hate it, because they have it not; yet habitually they hate it; they would hate it if they had it. I speak not of this hatred, but of that which is actual hatred, whereby though they have the word, yet they hare to be controlled, and reform by the word: Prov. 1. 22. O ye fools, how long will ye hate knowledge?  
Secondly, it is a passion of the heart, and so I distinguish it: for I know a wicked man may love the word of God with his understanding and conscience; his understanding may love the word and say it is good; his conscience may love the word and say it is gracious; yet if he cuts not off his sins for the word, he hates it. Psal. 119. 70. Their heart is as fat as grease, but my delight is in thy law; as if he should say, my heart is a lean heart, an hungry heart, my soul delighteth and rejoiceth in and loveth thy word: I have nothing else to fill it but thy word, and the comforts I have from it: but their hearts are as fat as grease, their hearts are fat hearts, fat with the world, far with lust, they hate the word.  
As a full stomach loatheth meat and cannot digest it: so wicked men hate the word, it will not go down with them, it will not fetch up their lusts.  
If thou partest not with thy sins, thy heart hateth the word: yet thou thinkest thou lovest the word: thou sayest thou lovest to hear the word, and thou lovest good Ministers, and good discourses, etc. it may be that this is nothing but the assent of thine understanding, and the approbation of thy conscience, and so a man may love the word in his understanding and conscience, and yet be a hater of the word of God.  
The Devils have attained to so much divinity as this; they like the word in their understandings, and assent to the truth of it in their consciences; but though their understandings and consciences tell them that it is a good word, yet they hate it. This is a damnable and a most unnatural hatred.  
Indeed if a man's mind and conscience were against the word, it were natural for him to hate it: it is natural for a man to hate that which is against his mind: but when thy conscience shall tell thee, this is the word and the will of the Eternal God; and thy conscience shall tell thee, that it is a most true word, a righteous, a just, an holy commandment that commands thee to serve thy God only, and so to part with all thy sins; if yet thou wilt not obey, but go contrary to his word, thy hatred it is unnatural and devilish. As it was said of Agrippa his dog, he had a devil tied to his collar: of another that he had a devil signed on his sword's pummel: so I may say to every one that hates the word and to be ruled by it, and yet knows it in his own understanding and conscience to be a true and good word; I may say, it is a devilish Hatred, and he hath a devil tied to his heart, a devil in his heart.  
Thirdly, this hatred is that whereby the heart riseth up against an union with the word: hatred is a shunning of an union with a thing. A man doth not hate any evil naturally, but he hates an union with it. A man doth not hate poison itself, he hates no poison in a toad: let it be there as much as it will, he cares not; so the shepherd, be hates not the wolf in the Forest, but in the Flock. A wicked man hates not the word so long as it keeps within itself; he loves Epistles and Gospels, the first and second lesson so long as the word keeps in the Scriptures, he likes it; but if the word begin to take union with him, if the word begin to pluck sin from him, to pull his cups from him, to pluck his pleasures and delights from him, and his lusts from him, than he hates the word, when it comes in this union to his heart.  
I put this union of the word in opposition to four things.  
First against general preaching; a wicked man loves general preaching, though it be of all the truths in the Bible while they take no union with his heart; he may hear a thousand Sermons and like them all well enough; so long as the word closeth not in with a man's conscience, so long as it grapples not with his heart, so long he may love and like it. But let the word come in particulars to him, and tell him, this is thy sin, and thou must to hell for it, if thou givest it not over: this hath been an old lust of thine which will be thy bane, if thou repent not: This thy old corruption, it will be thy breake-necke, if thou part not with it: if the word come in this union with his soul than he hates it.  
So long as john Baptist took his text, and dwelled on the reasons, and went no further, Herod heard him gladly: but when john came to his use to apply it, and told him in particular, this reproves thee Herod, and all the evils that ever thou hast done, and in particular for thine unlawful marriage with thy brother Philip's wife: when john came thus, then Herod claps him up in prison; before he heard him with joy and gladness: but when he comes close to his conscience, and tells him that his marriage would condemn him, and his other sins would damn him, if he repented not; Herod cannot endure this preaching any longer.  
Secondly, in opposition to merciful preaching. A wicked man loves merciful Preaching; why? it takes no union with his heart, it is like a Plaster that will never stick. A merciful Sermon can never stick on a profane heart; it is likened to a greasy paper that will never fasten, so merciful Sermons, they will never fasten on his heart, they cannot take away his sins from him.  
Ahab he loved his four hundred mealemouthed merciful Preachers well enough; but when Micaiah came to him, O, I hate him, for he never Prophesieth good unto me but evil, he is always upon hell-strings, he is always preaching judgement unto me: I cannot claw off one of his Sermons in a month scarce, I cannot catch hold on any of his Points to comfort my heart; there is not one sentence in all his Sermons to refresh my conscience, he never prophesieth good unto me but evil; I hate him.  
When a Minister comes to the conscience of a man, and tells him this is the truth of God, and this is thy sin and damnation, and makes his Sermons stick as a burr on his conscience, and as an arrow shot into his bowels, his heart riseth against it, and he cannot endure it.  
Thirdly, in opposition to preaching, when the Minister is dead. A wicked man loves the word when he that preacheth it is dead. Why? then there is none to urge a union of the word with his conscience. A wicked man loves to read Saint Paul, Saint Peter and Saint john, etc. why? these men are not alive to urge a union of the word with their consciences; but if Saint Paul, or Saint Peter, etc. were alive to tell them, if this be the word of God, than thou art a damned man, if thou dost not obey it, if this be a grace, than thou art a cursed man, if thou have it not: if these men were alive now, their Sermons would cut to the quick. So when the Ministers are dead, men love to buy their books; and to read their Sermons.  
Now Master Perkins is dead, all the world honours him, and men buy up his books; but when he was alive, the drunkards made ballads of him, and profane Belials would make songs of him: why? they could not endure this union of the word. If the Minister be by, he cannot be drunk, but the Minister will preach condemnation to him for it, if he repent not▪ he cannot swear, or lie, or deceive, but the Minister will tell him that this will be a core to his conscience another day. Men cannot endure this. Saint Paul and Saint Peter, etc. being dead they like well enough, but if they were alive, they would hate them: why? they cannot endure an union with the word.  
This was the religion of the Scribes and Pharisees: Matth. 23. 29, 30. they built the ●ombes of the Prophets, and garnished the Sepulchers of the righteous, and said if they had lived in the days of their fathers, they would not have been partakers with them in the blood of the Prophets. You are the children of those men that killed the Prophets, saith Christ: ver. 31. Are not you the children of those men? do not you do those sins which the Prophets cried out against, and for which the Prophets denounced such fearful judgements upon them? I tell you if the Prophets were now alive, they would ●●ie hell and damnation, to you: if the Prophets were now alive, and did see those sins you commit, they would denounce woe and vengeance to you as they did to their fathers.  
Oh saith one, if I had lived in the Jews time, I would never have opposed Christ and his Apostles, I would have kissed the very ground that they trod on; then, wretch why dost thou not do that which these men preached? look in the writings of these holy men, of Paul, of Peter, etc. Dost thou do that which Paul and Peter have wrote thou shouldest do? dost thou look in their writings, and not obey what they have wrote? I tell thee, if Peter and Paul were alive, they would tell thee thou shouldest be damned, if thou repentest not: if John and james were alive, they would tell thee, that the wrath of God will take hold on thee, if thou yield not obedience to that word they preached to thee.  
If Paul were alive he should have many a Tertullus to oppose him: if john were alive, he should have many a Herod to imprison him: if Amos were alive, he should have many an Amaziah to banish him and to silence him; but now they are dead, men can like them well enough.  
A righteous man in the way, is an abomination to the wicked. Prov. 29. 27. he doth not say an upright man when he is dead, is an abomination to the wicked: for when he is dead, they may praise him, and love him, and love to have his picture amongst them: then they will speak well of him, and commend him. I speak that, because I would not be misconstrued.  
Let a man be a godly man indeed, a Saint indeed, as long as he lives, the men of the world will hate him: I have chosen you out of the world, faith Christ, and therefore the world hates you, etc.  
It hath been an old haunt and custom of the world to hate and malign the righteous, to reproach them, to call them Puritan, &c, though very heathens have acknowledged that there is no religion without purity. Cicero, Horate, and others describing a man that is religious, say that he is an entire man, a man pure from sin.  
If any man will not believe it, let him try it: let him be holy and gracious, and show forth the power of religion in his life, let him contemn the world, etc. and see whether wicked men will not hate him, reproach and disgrace him what they can not as if a godly man could not be godly and religious, unless he be hated and reproached by the world: for it may be  
First, when a man that is truly religious and godly, is a great man, and all the country are loath to lose his favour, or to purchase his ill will▪ then he may be free from hate and reproach.  
Secondly, when he is a man of admirable wit and knowledge, that the world admires him for his learning, and for his understanding, and for his parts: such a one men will rather admire then revile.  
Thirdly, it may so be that God may give a godly man favour in the eyes of the world: howsoever the world would hate, and reproach them, yet God may so strike their consciences that they cannot do it. Otherwise, a godly man, especially if he be such a one by whose godliness and purity a wicked man is judged and condemned in his conscience for his ungodliness and profaneness, the wicked will hate him.  
Lastly, I put it in opposition to now and then preaching: a wicked man loves preaching, though never so sharp and terrible, so it come but now and then: if the Minister preach never so powerfully never so terribly, if it give him a reproof and away, so it doth not stand digging in his conscience, and ga●ling his heart day by day; let the minister en●er a reproof into his heart again, so it be but once or twice, he cares not. Why? he thinks he can recover himself again from it: but let the word of God come into him, and gall his conscience continually, that every Sabbath he is convicted for a condemned man if he live not otherwise: every Sermon the Minister finds him out in his closest and dearest sins; he can never go to Church, but he hears the Minister reproving him for some sin or other, telling him that he must to hell for them unless he repent, and lead a new life; thus when the word follows him every Sabbath that he hath no breathing time to recover his lust; this makes him to hate the word.  
Amos 7. The Prophet preaching the word of the Lord, and denouncing the Judgements of God to the people for their sins, Amaziah opposeth him ver. 12. and saith unto Amos, O thou Seer, go fly thee away into the Land of Judah, and there eat bread and prophecy there, but prophesy not again any more at bethel, for it is the King's Chapel, and it is the Kings Court. He could like it well enough that Amos should prophesy once or twice: but if he did prophesy any more, he should spoil all thei●●●●th, he should gall all their consciences; go, saith he, prophesy in Judah, and eat thy bread there. Amos should prophesy where he would, so it were not there; he might eat his bread where he would, so it were not there.  
Lastly, as it is an actual affection of the heart, whereby the heart riseth up against an union: so in the last place, it is against that that is dissonant and repugnant to his lust. For, as love is the consonancy of the affection to a thing that hath agreement therewith: so hatred must needs be dissonancy of affection to a thing that is repugnant and contrary to it. So, a wicked man he hates the word, because it disagrees and jars with his lust. Indeed a wicked man may love the word so long as it opposeth not against his lust. Therefore a wicked man may love three kinds of preaching.  
First, Acquaint preaching that savours more of humanity then of divinity. As long as the Minister cometh with dainty phrases, acute stories, eloquent allusions, and fine transitions, they will like it well enough: it jars not with their lust; and therefore you shall hear them when they come from Church, commend him, O he was a fine spokes man, a wirty scholar: what a learned and excellent Sermon did he make to day? so far as the word opposeth not his lust, a man may love preaching.  
The people they did love to hear Ezeki l preach, they did love to hear his pleasant words.  
The Babylonians they did love to hear David's songs: it was fine melody to them, though they hated the sense; so the Phylistins they did love to hear Samson speak, they knew he was a witty man, and could speak fine riddles to them, but they hated his religion: so the people they did love to hear Christ preach, and would flock after him, they did, wonder at his authority, etc. yet they hated his doctrine, for they cried, crucify him, crucify him; so if a Minister speak only of wit, learning and memory, etc. a wicked man will love it, it opposeth not his lust.  
Secondly, they may love Impertinent preaching: when though it be never so pertinent to some in the Church, yet if it be not pertineut to him, he loves that. As the drunkard, loves to hear the Minister preach against hypocrisy, though never so sharply; The prodigal person loves to hear the Minister preach against covetousness. But if the word come to strike him under his fifth rib, to discover his corruptions, and the plagues of God due to him for his sins, than he hates it.  
Thirdly, he may love preaching in ●anto though not in toto; he may love so, or so much preaching, but not preaching altogether. A wicked man's conscience tells him that he must have some religion, that he must perform some service to God: and therefore so long as the Minister only calls for some preaching, some hearing, and some serving of God, why, his conscience calls for so much.  
The vilest drunkard, and blasphemer, and swearer that is, will be content to hear of calling upon the Lord Jesus at his death: the vilest whoremaster, and profane person, the earthly worlding, etc. will yield to some preaching, and to some hearing, and to some reading: why, otherwise their consciences would not be at quiet, but would be as the devil's band-dogge, bawling and houting at him. But if the Minister call for more religion than his lust will suffer, for more religion than will subsist with his security, deadness, lukewarmness, hypocrisy, worldliness, that he cannot yield to, and ●e●aine them: then he thinks there is too much of it, than he hates it, and cannot endure it.  
Thus you see, that wicked men hate the word of God, I set it forth by three instances; Rom. 1. 30. Haters of God. They did not hate his being and essence, his goodness and mercy, but they hated him as he was a Lawgiver. The devils hate not God as he is God and hath a being, but they hate him as he is a Lawgiver and as he is their Judge: they cannot endure to be called by this God; to be controlled and judged by him. Thus was it with the Colossians, before they were converted: they were enemies to God, Col. 1. 21. Our Saviour takes away the whole doubt, and speaks it peremptorily and generally of all the world, they hated me; the whole world so long as they live in their sins, hate Christ, and hate his word.  
First, a wicked man hates the word, because he hates the truth and the being of the word: he is sorry that the word of God is true, he would be glad that the Scripture might prove false: that things may not be as the word of God saith they are; he hates the being of the word. A man loves the being of that which he loves, and he hates the being of that which he hates; and were it in his power, he would destroy it. Now, though a wicked man cannot destroy the Bible from being in itself, yet he will destroy the Bible from being in his life.  
For, beloved, the word of God should not only be in the Bible, but the Bible should be in a man's life. A man's life should he a walking Bible: but a wicked man destroys the Bible from being in his life. A civil man would be glad that Aristotle's Ethics were the Bible. A worldly man would be glad that the Book of Statutes were the Bible; he is sorry that that is the Bible which indeed is the Bible.  
The young man that came to Christ, though he loved eternal life, and said that he loved the Commandments of God, yet when our Saviour told him one thing is wanting go and sell all that thou hast, and give 
Matth. 19  it to the poor, saith the text of him, he went away sorrowful; as if he should say he was sorry that there was any such truth in the Scripture: he would have been glad that there had been no such text in the word of God.  
The Prophets prophesy falsely, and my people love to have it so. Jer. 5. 31. they hated to have it so as the word would have it. But, when the false Prophets told them it was otherwise, O, they loved that.  
Beloved▪ the men of the world would be glad that God would make another Bible, that drunkards and whoremasters might be saved: another Bible; that earthwormes and worldlings and proud persons might be saved. If God would rain down a new Bible, another Bible, I fear there are many thousands among us, that now say they love the Bible▪ yet would love to hear of it, and come from all places to seek after it, after another Bible that would show the way to heaven a little wider; men are loath to hear of so much holiness; so much preciseness, they love not to be beaten on that string, a sign that they hate it.  
Can a man that is nothing but flesh and blood, love the text of Saint Paul that flesh and blood cannot inherit the Kingdom of God 1 Cor. 15. 50? Can an old filthy sinner love that text of Isaiah, An old sinner though he be an hundred years old shall be accursed, I saiah 65. 20? Can a Usurer love the 15. Psalm? Can a luke warmling love Rev 3. 16? no, he would be glad there were no such truth in the word, and therefore he hates it. Rom. 8. 7. A wicked man is such an enemy to the word, that all the Ministers in England cannot reconcile him to it.  
Secondly, wicked men hate the word, because they do hate the nature of the word. If men did love the word of God, they would will what the word of God wills, and nill what the word of God nills. It is a good proverb amongst us, It is the property of lovers to will and nill the same things.  
If men did love the word, then look what the word saith, they would do: what the word commands them, they would obey. If men did love the word, they would comform their hearts and lives to the rules of the word. But the carnal mind is enmity against God, for it is not subject to the law of God, neither indeed can be. Rom. 8. 7.  
A wicked man hates the law of God; why? the heart of a wicked man conceives the word of God to be against him: he cannot think a thought but the word is against it, he cannot speak a word, but the word of God is against it, he cannot pray his dead-hearted prayers, but the word of God is against him, etc. And as the word of God is against him, so his heart is against the word: he is of one mind, the word of another: he is of one mind, and the word of the clean contrary mind against him.  
Lastly, as a wicked man hates the being of the word, and the nature of the word in itself, so he hates the being of it in his understanding; he cannot abide the knowledge of the word: therefore they say unto God, depart from us, we desire not the knowledge of thy ways. Job. 21. 14.  
A wicked man would fain keep this and that lust: he is loath to depart with his old corruptions, his old sins; he hath lived in them so long, that he is loath to part with his old friends; he would fain go on in his lust, and therefore he hates the knowledge of the word that would strip him of his lust, saith Aquinas. Now he cannot be free for his sins, and be kerbed by the knowledge of the word.  
I will tell you, once it was my hap to preach a Sermon two or three hundred miles from this place, and when Sermon was done, I heard a man say, O what a beast was I to come to this Sermon, what a beast was I to come to it?  
When the word of God comes to men, and tells them that their state is damnable if they live in their sins, when the word of God comes to the heart, many are sorry that they ever heard the word of God, that ever the word made such ●●hing known to them.  
The drunkard, the wanton, the Usurer, and the worldling, how glad would they be that the Minister could prove by the word of God, that these sins were lawful, that usury were lawful, that covetousness were lawful? etc. But when the word goes flat against them, than they cannot endure that word: why? their conscience begins to pen them in, it puts their hearts in the stocks, as it were, they cannot have freedom in the pursuit of their lusts and sins: an evident sign that men hate the word.  
Austin saith of a wicked man, He loves the truth shing, but he hates the truth reproving. As much of the word as you will, to make him skilful in knowing: but he hates the word every dram of it, checking and rebuking, girding and controlling him for his sins.  
Beloved, what is all our preaching? doth it not show that men hate the word? need any go to the field and exhort the Husbandman to plough and sow his ground? need we go to your houses to persuade men to feed, to eat and drink, and to clothe themselves? need we go to the Alehouse and persuade the drunkard to drink, the swearer to swear, the gamester to play? no; men love their backs, and their bellies, men love their profits and their pleasures, men love their lusts and sins. But they must be exhorted and entreated, and commanded to obey, and to love the word of God, and all little enough.  
Hence then is a reproof to all the wicked amongst us. O beloved, it 
Use.  is too true that abundance of us do hate the light. Did we not hate the light, we would have shaken all our hands of our sins shear ere now; did we not hate the light, we would have crucified our anger, and our wrath, and our pride ere now; we would have subdued our security, and one selfe-love, and our lukewarmness in good duties: did we not hate the light, we had all been children of the light ere now. Plato saith, He loves that hath a similitude of that he loves: but we have not a similitude and a likeness of the light, and therefore we do not love it.  
Beloved, let me come a little nearer, and convince all that hear me of this point.  
They must needs be said to hate one another whom no entreaties nor beseeches can poss●ibly reconcile. That is irreconcilable hatred which cannot be taken off by all the entreaties of the world. Her●d hated Tyrus and Sidon, but his hatred was taken off by Blastus his entreaty. Acts. 12. 20. but that hatred is irreconcilable hatred that no entreaties can take off.  
Oh, how often have Gods Ministers entreated you and beseeched you to give over your sins, and yet you will not! how often have they besought you to be zealous, and meek, and holy, and you will not? thou art techie and revengeful in speeches, how often hast thou been sought to leave it? thou art proud and stouthearted, how oft hast thou been fought for to be humble? thou art carnal and worldly, how often hast thou been besought to be spiritual and heavenly?  
Thou hast no assurance of Christ in thy soul: how oft hast thou been besought for to get him? Ministers beseech thee every Sabbath, Ministers entreat thee every week: They break their brains, and break their sleep, and spend their lung, and all to invent and speak acceptable words to prevail with your ●oules: with heart-cutting entreaties they beseech you; if not withstanding all this; you will not be entreated to part with your sins, than it is evident you hate reformation.  
If we did not hate a thing, we would do it, though we were never besought to do it; if thou didst not hate a reformation of thy sins, thou wouldst have been reform without these beseeches but if beseeches and entreaties cannot woo thee, thou hatest it indeed which beseeches cannot reconcile.  
The Lord Jesus sent his Ministers in his Name; we are Gods Ambassadors in Christ his stead, we pray you to be reconciled to God.  
We have besought you by the blood of Christ, we have entreated you by the Bowel; of God's mercies to become new men: we beseech you in the Bowels of the Lord Jesus Christ to give over your sins. We beseech you as you love your souls▪ give over your sins: we beseech you as you are men, as you know what is what, give over your sins: we beseech you, let the drunkard give over his drunkenness, the swearer his oaths and blasphemies, the Idolater his Idolatry and wilworship, let the idle talker give over his fruitless communication, the covetous person give over his covetousness, the secure Christian and luke warm professor and deadharted server of God come out of his security and dead-heartedness, etc. I beseech you by the mercies of God saith Saint Paul, present your bodies a living sacrifice, holy etc. Rom. 12. 1. Sacrifice your tongues unto God we beseech you, and speak holy conference, sacrifice your hearts we beseech you, and use holy meditations; sacrifice your ears unto God, and suffer not idle language to be spoken in your hearing: we beseech you do this; yea by all the mercies of Christ: we beseech as though God did beseech you by us, we pray you in Christ his stead; and will you not yet? Certainly, you hate the light, if all these beseeches cannot reconcile you; we have besought you that there be no disorders in any of your families, and yet there are: we have besought you that there be no loss of time in your meetings, that there be no root of bitterness in your hearts, and yet there is: we have besought you to mend your repentance, and to better your obedience, and to repent of your rotten formality and to come out of your sandy and quagmire bottoms, and not to consent yourselves with this beggarly form of religion only, but as ever you love your souls and would be loved, to get the power of grace: and a thousand more things have we besought you. Is it done? no, God knows: all the beseeches and entreaties under heaven have not yet done it. Now therefore you must needs stand convinced in your consciences, that you hate the light, if all these beseeches cannot bring you to it.  
They must needs be said to hate one another, when neither money nor price nor any thing can make friends. That is inveterate cankerous hatred which can never be outbought, which can never be hired to ●ease. I make no question but that the Damosels Master at the first did hate that his Maid should be possessed with a devil: but when he saw that it brought him in great gain, he took off his hatred: he could then be content that the devil might have stayed in his house, so he might have gained by it: and therefore we read that he was angry at the Apostle for dispossessing the devil out of her; Act. 16. 19 It must be a grievous ha●red that profit cannot mollify.  
Brethren, you know that God offereth you pardon of your sins: he offers you mercy, he offers you a Kingdom, if you will come out of your sins. If thou wouldst rather lose father, mother, wife and children, houses and lands, goods and livings, rather than shake hands with such a one as thou art fallen out with, I am sure thou hatest him with a witness: and if thou wouldst rather hazard thy own mercy, hazard the love and favour of God, hazard the Kingdom of heaven, let Christ go, and mercy go, and heaven go, rather than let thy sins go; surely thou hatest to be reform. I will give you a kingdom, saith God, if you will be new men; I will give thee a Kingdom, if thou wilt take up Christ his Cross and be pure. I will give thee a kingdom, If thou wilt walk precisely and circumspectly. But you will not, though you might have a kingdom for it. Repent saith Christ, for the Kingdom of heaven is at hand, Matth. 3. 2. Repent, and here is a Kingdom at hand for thee. Down with thine old lust, thou knowest what I mean, and here is a Kingdom at hand for thee. Repent of your formal repentance, repent of your fashionary prayers, repent of your overly performances of holy duties, and behold here is a Kingdom for you. Wilt thou hazard the very Kingdom of grace, and of glory, rather than thou wilt step out of thy old wont? thou hatest repentance, if a Kingdom cannot hire thee to love it.  
They must be said to hate one another, whom all the dearest love in the world can never unite and solder together. Love is able to burst all the hatred in the world if the devil be not in it: love is more forcible than hatred; and therefore that hatred is most cankerous that love cannot overcome. What is so pleasing or delightful to the flesh of a man, but love may command it? the love of God hath given thee the blood of his own Son: if thou wilt part with thy corrpptions, thou mayest have it. That is hatred indeed, which the blood of thy own Saviour cannot dissuade thee from.  
The Apostle Peter thought he had used an excellent argument to persuade men to holiness▪ when he setteth forth the love of God to us. 1. Pet. 1. 18. 19 For as much as you know, that you were not redeemed with corruptible things as silver and gold, from your vain conversation, received by tradition from your fathers: but with the precious blood of Christ, as of a Lamb undefiled and without spot. What, doth Christ give his blood to thee, to redeem thee from thy vain conversation? hath he given his blood for thee, that thou shouldest part with thy sins, with thy drunkkennesse, with thy oaths, thy pride, security, luke warmness, earthlinese profaneness; from thy vain thoughts, thy vain words, and thy vain lusts, and wilt thou not? If God had redeemed us with silver, and gold, that were but dross: no, he hath redeemed us with the blood of his Son: if now thou wilt part with the blood of Christ, rather than with thy sins, that the word of God commands thee to part with, how great is thy hatred of the word?  
Blood it is necessary to the life of every living creature. I am sure the Blood of Christ is necessary to the life of a Christian; without it, a man can never be washed, nor never be sanctified, nor made acceptable to God. That man that will rather part with his blood, rather than lay down his hatred of such an one whom he hates, he hates him for ever, he hates him to the death. Thou that rather than thou wilt part with thy evil courses, from those sins that God's word would have thee to to give over and forsake, wilt part with the blood of Christ, I say thou hatest the word, and thou hatest a reformation of thy ways for ever, with an everlasting and damnable hatred.  
That man that had rather be damned then leave his sins, that had rather go to hell, then be a new creature, he hates the parting with his sins, he hates to be a new creature,.  
It is truth, man is a reasonable creature, and therefore cannot reason so in express words, as to say, I had rather be damned then to give over my drunkenness, my lying, my swearing, my lust; I had rather go to hell, then be so pure, and so holy etc.  
But every wicked man is so unreasonable in very deed; for the word of God tells that wicked men that live and die in such sins, and such sins shall be damned; yet, they will not give over their sins.  
Doth not your own conscience tell you, that as long as you pray no better, as long as you walk no better in your profession, God abhorre● you, and all that you do, and will damn you? doth not thy conscience cell thee, that yet thou hast no assurance of salvation, that as yet Jesu-Christ was never given to thee, that as yet you never had the Spirit of Christ to kill sin in you? if that thou wilt go on in thy sins, and not get Christ and his Spirit into thy heart, as the word of God commandeth thee, and thy own conscience persuadeth thee: I say, if yet thou wilt go on in thy sins, than thou choosest to be damned, rather than to part with sin.  
Do we not say, such a rogue will be hanged, that such a hasty furious man will undo himself? do we not say of a rebellious child that he will be disinherited? not that any man reasons so in words, I will do thus and thus and undo myself, I will steal and be hanged, I will be a rebellious child and be disinherited, I will go on in my sins, let the world say what it will, and be damned. But when a man knows that the wages of sin is death, that the end of drunkenness, of swearing, of lying, of pride, security, hypocrisy, formality in religion etc. is death: When a man knows that the end of that sin which he lives i● is damnation, and yet will go on in those sins, he wills to be damned. Ezek 18. 31. Turn you, turn you, why will you die, O house of Israle? why? were any so mad as to be willing to die, to perish for ever? yet saith the Prophet, why will you die? as if he should say, why will you sin? that man that wills to sin, he wills to be damned; that man that will be damned rather than part with his sin, that man loves sin for ever, and so hates the light.  
Beloved, be ashamed to carry so many plague-tokens upon your hearts, so manny sins in your souls, so many oppositions and rebellious against the word. That man that hates and rebels against the word, can never be saved by the word. You that have had the preaching of the word, look that you give way to it; take heed that you withstand not the breath of it.  
I could tell you one thing, & I pray God to send it home to your hearts: commonly when God sneds his word to a people, those that are wrought upon, for the most part are wrought upon at the beginning: generally it is so, I will give you a convincing place for it: Acts. 13. 48. And when the Gentiles heard, they glorified the word of the Lord: and as many as were ordained to eternal life, believed. Paul and Barnabas were come to Antioch, and had preached one Sabbath day, and now had preached another: The Gentiles glorified the word of the Lord: and as many as were ordained to eternal life, believed; as if he had said, all that were ordained to eternal life, believed at those Sermons; as if he should say again, all that believed not at those two Sermons, were reprobates.  
Those that did belong to God, they did believe, and harkened to the preaching of the word to them, on those two Sabbaths; All that were ordained to life, they believed at these two Sermons: the rest that believed not, are branded and marked out for despisers and wonderers, Hear O despisers, and wonder and perish, etc.  
Agree with thine Adversary, whilst thou art in the way. Matth. 5. Beloved, you are now in the way of salvation: your Adversary is the Lord himself, till he be reconciled unto you; you are in the way, while you are under the preaching of the word, you know not how soon God may take you out of the way, you know not how soon God may take his word away: or, if that continue, yet he may withdraw his Spirit: and then, if God once take away his Spirit, than you may seek to be converted, but shall never find it; you may seek for grace, but shall never get it: you may seek for Christ, but never obtain him; if men stand out against the word and Spirit of Christ, while it is beating upon their hearts, and offering them grace, than Christ will be a swift witness against them. Malach. 3. 5. Doth Christ come to thee? now obey, now believe, now give over thy sins. Doth he bid thee now repent? etc. O give way to the Words of Christ, give way to the spirit of Christ; otherwise, Christ will come swiftly: I will be a swift witness.  
I tell you, the Covenant of grace will not stay long: God is about to put up his wares. When no Customers come, the Merchant puts up his wares; so God will even close up all his graces; then Preachers may preach, but none shall be converted: People may hear, but never be turned; which the Lord deny from ever being amongst us; therefore, while it is called to day, harken, and the Fear of God be with you.   

GOD'S IMPARTIALITY IN HIS JUDGEMENTS. In a SERMON By WILLIAM FENNER, Minister of the Gospel, sometimes Fellow of Pembroke Hall in Cambridge, and late Lecturer of Rochfort in Essex.  
London, Printed by E. T. for John Stafford.   

GOD'S IMPARTIALITY IN HIS JUDGEMENTS.  ISAIAH 42. 24. Who gave Jacob to the spoil and Israel to the Robbers? Did not I the Lord? 
THe Lord in this Chapter by the Prophet Esay doth foretell heavy things against the people; and by the way mark the Lords dealings, he ever gives warning before he sends any plagues: he lightens before he thunders; that the people might not say they did not hear of it, and that the wicked might be the more inexcusable, and that the godly might make an Ark to save themselves in.  
These words, and the following verse contain in them five several things;  
First, the Author of this destruction or judgement.  
Secondly, the Causes of it.  
Thirdly, the Judgement itself.  
Fourthly, Who they were on whom this judgement was inflicted.  
Fifthly, The effects of it.  
Now by God's permission I will open these words in order unto you, And for the first, the Author of it.  
It is laid down by question and answer.  
Question, Who gave Jacob to the spoil, and Israel to the robbers?  
Answer, Did not I the Lord? was it not I the mighty God, which am able to order every thing according to my own will?  
But indeed we are ready to ascribe things to chance and fortune and lot; to prevent this says God, Who did these and these things? did not I the Lord?  
Now, by Jacob and Israel is meant the people of the Jews, which were called by the name of Jacob. Who though they were his peculiar people, yet when they sinned, he gave them over. God says, Who gave this people of mine to the enemies? did not I the Lord? therefore God, he is the Author of all punishment.  
Secondly, the Cause why the Lord did this: for, some might say, why did the Lord overthrow this people, whom he did so tenderly respect for his, which were as the apple of his eye, and the strength of his right arm? because they sinned against the Lord, and would not walk in his ways.  
He sets down the Causes.  
First, in general, they have sinned.  
Secondly, in particular, they would not walk in his way, nor be obedient to his Laws.  
Thirdly, here is the Judgement itself, ver. 25. therefore hath he poured upon him the fury of his anger, the strength of the Battle, and hath set him on fire round about. He calleth it the anger of the Lord: not of a King, or of a great man, but the anger of the Lord, the fury of his anger; showing the extremity of it: he doth not say that God doth drop down his anger; but▪ he pours out the fury of his indignation. Moreover he saith, the strength of battle; the Lord cometh like an armed man to fight against them, and to destroy them, as men in wars do when they slay both young and old, and make no bones of it, and are glad when they have done it; And, as an armed man to slay them; so likewise, he hath set a fire round about them; the Lord hath enclosed them in with indignation, so that they could see no way to get out of it, or to escape it. So then this shows the unavoydablenesse of God's Judgements.  
Fourthly, who were these that were destroyed? Jacob and Israel, a praying and a professing and a fasting people.  
Fifthly, the effect of all this, how it did work upon them. Yet, saith the Lord, they know it not, neither lay it to heart. Oh Lord, what monstrous stupidity is this! though God did do it; in his anger too; yet this poor Nation saw it not, neither regarded it, till the plague came and when it came, they never laid it to heart, neither were they humbled by it, but did bear the plague, and afterwards went down into hell, and never minded it.  
Even so beloved; stands the case with us, The Lord plagues us, and we see it not: his anger burns round about us, and the fierrenesse of his wrath is gone out to battle: and yet we perceive it not.  
From the first of these observe: namely.  
That God is the author of all plagues and judgements that befall a Nation. 
Doctrine.  It was he that drowned the old world, and delivered the Children of Israel to the spoilers. Shall there be any evil in the City, and the Lord hath not doubt it? saith Amos in his third chapter and sixth verse. From whence observe this, That God ordains all punishments before they come. Acts 4. 28. for to do whatsoever thy hand and counsel determined before to be done. And as God ordaineth all thing before they come; so he ordereth them, and the time when they shall come; and they cannot come one moment of time before the Lord would have them. The jews could not lay hold on our Saviour, because his hour was not yet come. John 7. 30. The wicked cannot pull down punishments upon a Nation when they will; As it's he ordaineth them, and the time when; so he doth appoint them how long they shall lie upon men. Revel. 1. 10. There the Lord had appointed the Church of Smyrna ten day's tribulation; and there is measured how much God appoints us. The devil could go no further than his commission in afflicting Job. As he doth order all, so he doth order all for the good of his people, and for the confusion of his enemies; all things work for the good of those that fear God, Rom. 8. 28. and for the hardening and overthrowing of the enemies of the Church that are incorrigible.  
This may stay and comfort the hearts of God's Children, in any 
Use. 1.  heavy cross that befalls them.  
Is God the orderer and disposer of all? then this may comfort thy soul O thou poor Child of God; I say comfort thy soul with this, that the Lord is the temperer of all things, and the Physician that stands by and sees how many dams the Apothecary putteth in. The devil indeed may afflict thee, and wicked men may punish thee; but thou shalt have no more than the Lord sees good for thee. Therefore though thine enemies take thee and kill thee, and Rabshekah rail on thee, and Bonner burn thee, yet the Lord is a sweet loving Father, and ordereth all things, and cannot find in his heart to hurt thee. Though they be the Instruments, yet God he is the Author, and hath appointed how long, and how much, and for what they shall afflict thee. Therefore though the Sword find thee, and faggot come: yea though thou be'st banished or sawn asunder, yet the Lord ordereth all things. Therefore he saith to the sword, and to the the plague, as David said to joab, have a care of my dear son: only subdue the rebel, but do not hurt my son. So saith God, use my servants kindly for my sake: only bring under their proud hearts, but do not hurt them. Therefore have an eye to God's love, and let faith in him overrule thy heart in spite of all that can come against thee.  
This may terrify the hearts of all wicked men that are out of God's favour. 
Use. 2.   
Is God the Author of all punishments? then this may make their hair to stand upright upon their heads. That God whom thou hatest, is the punisher of thee even he whose Son thou despisest, and whose Sabbaths thou profanest; He is able if his wrath be kindled, to consume thee in a moment. Oh, if thou hadst not an adamant heart, this would daunt it, and dissolve it into tears of blood. God will infinitely punish thee, who is a consuming fire: but if thou wilt not be daunted, there is nothing but fearful looking for of fire and brimstone for ever in hell. When God punisheth his children, it is in mercy: but to the wicked his wrath is in their punishments, and his Judgements are in anger and great wrath: and therefore when he punisheth thee, thou mayest say, A just Judge brandeth me in the hand.  
Is it so? Then when Calamities come, let us not so much stand upon 
Use 3.  men, or upon the help of them: but let us look to God as David did: it may be the Lord sent Shimei to raily on me; 2 Sam. 16. 10. and so did Job the Lord gives, and the Lord hath taken away. job 21. 12. The Chaldeans did it: but they were God's Instruments. We should not do as dogs, that gnaw the stones that are thrown at them. God takes stones as it were, and throweth them upon men's heads: and sometimes whips them by wicked men. Now, the wicked are but God's rod, and when he hath scourged thee, he will cast the rod into the fire. Therefore go unto the Lord, make peace with him and he will remove it. The wicked I confess are in fault, but God is the Author of all: and he will deliver you in his good time.  
Secondly, wherefore will God deal thus with Israel? because they have sinned with a rebellious spirit, not by infirmity, but in disobedience.  
Whence you may learn this point of Instruction, That sin and disobedience 
Doctrine.  against God's Law is that which brings down punishments and judgements upon a Nation or a people or Church. All Sin in general is the brooder and hatcher of all judgements, and the very spawn of all punishments. Ah, this sin and disobedience, and wilful rebellion against God, it will bring sword and famine amongst us, and let in the enemy, and send out God from amongst us, and stop the mouths of his Ministers, and break off the Parliament.  
A more particular cause why God sends punishments amongst us, is this, because Kings will not be subject to the Laws of God, and Queens will do what they list: when Bishops and all people will have elbow room to do that which seems good in their own eyes: as giving toleration for the profanation of God's Sabbaths, that the people may dishonour the Lord, and run headlong to hell: this and such like, sets up wickedness, and brings the wrath of God upon us, and his vengeance upon our Land and Kingdom; when thus sin gets the upper hand and day of the word, for which I cannot choose but pity our poor Land, neither could you do less if your hearts were not as hard as an adamant, and your eyes glued together. Ah poor Nation, now thou liest a bleeding and drawing to an end, and the bell now tolls for this Nation, and the Lord is a going from this Land: and her punishments and judgements are coming on apace, so that all Nations may say, Wherefore hath the Lord done this unto this Land, what meaneth the heat of his anger? then shall men say they have forsaken the Covenant of the Lord God of their Fathers, and served other Gods. Judges 4. 2. When they forgot the Lord their God, than he sold them into the hand of jabin King of Canaan; this was the ground why the Lord drowned the old world. Genes. 6. 12. because they had corrupted all their ways; this was the cause why the Lord burned Sodom and Gomorrah with wildfire from heaven: this was the cause the Lord destroyed jerusalem forty years after Christ, because they would have none of the offers of Christ, and of grace and mercic. And thus much for proof.  
Good Lord, what a poor weak Land have we! if sin and rebellion 
Use 1.  be the cause of all punishments, then in what a poor case is England? how weak are we? our hearts may shake within us, and our knees may knock together to consider of it, having so many sins of all sorts, of all degrees, and committed with so high a hand, and in most fearful manner.  
We are sick from the Crown of the head to the sole of the feet, there is no soundness in us: we are sick in head, sick in heart, sick in stomach; we have had peace, and that hath surfeited us: and now we have gotten the pleurisy, and nothing but letting of blood will cure us. God grant, the Lord let us blood in our hearts also. God must purge and physic us, and fetch out the dross which we have gathered by our disobedience. If sin and rebellion will do it, we have given God cause enough so to plague us.  
Is it so? Then we see who are the greatest traitors in the kingdom, 
Use 2.  and what they are that pull down punishments upon a Kingdom; they are disobedient rebels and traitors, full of sin.  
I protest, the greatest traitors our land hath this day, are the prophaners of God's Sabbaths, and such as do give liberty to profane them, and to swear and be drunk: these are the plague: sores of this Kingdom, and bring down heavy jugements upon us; yea, of what place or dignity soever they be. It is not only poor drunkards, but silver and velvet-Coat drunkards, even the Lordly men of this kingdom, who give liberty to sin: for the greater are the men the greater are their sins, & they are the most dangerous, even as great Cutpurses do more harm then little ones; for as Haman was hanged before the Jews saw good days, and the seven sons of Saul were slain before they could have any peace in Israel: so while these rebels be not hanged, what peace can be expected? while jonah was in the ship, there could be no quietness: so whilst these rebels and vile wretches live and have favour, and are respected, and go on still unpunished, they are in the land, as jonah was in the ship: and so long there can be no quietness in the land.  
One Achan did plague a whole land; but here are many Aehans' in this land. Oh poor land; thou art wonderfully laden by every ungodly person, both in Country and City. O let us beg of God that the wicked may be removed out of the land, or that God would turn their hearts.  
Is it so, that sin is the brooder of all punishments? O then let it 
Use 3.  teach every one of us to set heart and hand and all to work, to join all our forces of prayers and tears against these enemies, and labour for the reformation of these: When Ionas was in the ship, the Mariners came about him and asked him, from whence comest thou? So if ever we would see good days, we must join our prayers and all our powers against our sins and the sins of others.  
When the Philistines saw that the Ark was the cause of the punishments that befell them, than they never rested till they had sent it away; so let us ship and pack away our sins, if ever we would have our punishments removed from us. Say, O mine enemy, have I found thee, thou art the enemies of King, and Country, and Parliament, and Gospel, and thou art he that broke the last Parliament, thou art he that lost the day at the Isle of Ree, thou art he that sent so many poor Rochellers to the grave with famine, and thou art he that makes division between Kings and commons. The Lord give us power and courage: for if ever we had need, now we have; and let us bestir ourselves, and pray that God would be pleased to stir up the heart of the King and other Magistrates against these sins. Oh that Magaistrates in their places, would set their hearts and hands against all these sins; but light execution is done, and most Magistrates stand for cyphers in their places, and only take up a room, and do nothing. We cannot draw them with all the arguments we can use, to punish these sins. We have cause to mourn: for they stand like scrare-crowes, with a piece in their hands, but never shoot: and the birds may pick the straws from their heads; so that Magistrates do nothing.  
But to you I speak that are chief in Towns, and chief Officers: you should all join hand in hand, and heart in heart to pull down these ale houses, hel-houses, and nurseries of the devil, and to supplant wickednesse. We must not be one for them, and another against them: for in so doing▪ we shall never see good days.  
And you Gentlemen, when are your hearts and hands against them? when did you ever speak or write against them? when did you ever set foot in striving to have them suppressed? men stand with their fingers in their mouths, and their hands in their pockets, and dare not stand for God and good causes. The Lord be merciful unto us: we do not join our forces, prayers and powers that we can make for God's glory. Oh that the Lord would be pleased to put his Spirit into our hearts, that we may be all of one mind. So you Gentlemen, in your places, and we Ministers in our places, and all of us, we are with all the strength and courage and mettle that the Lord hath put into us, to cry, and pray, and preach down sin. And all you Masters and Dames, you are to reform your Families: for these sins bring down punishments upon the Land. Therefore labour to find out the wickednsse of your Families, and admonish them, and reprove them plainly, and show them from God's word the punishments that are due to them. If you would do these things, than there might be something done: and if reproof and admonishment will not serve the turn, then expel them and banish them, as Abraham did Hagar and Ishmael. You Christians, mourn for your sins, and join your hearts and prayers against the sins of the place where you live.  
If any house be on fire, others will come with water to quench it as if it were their own: so here is a flame of fire kindled in this Kingdom of England, and the wrath of God is like wildfire coming down upon us from heaven: therefore let every one of us bring some water or other to quench this fire that is round about us in every place, and almost upon all hearts.  
Let every man sweep his own door, and the streets will be clean; so if every one would purge his own heart, what reformation would there be in every place? then God and Christ and gospel might be here still, and the enemies might be kept out still: which if we do not, who knows how soon the enemy may rush in upon us? but alas, we harbour these traitors in our bosoms.  
I protest against every man that habours sin in his own house or soul, that he is a traitor to the Kingdom, whatsoever he be; if I knew the man, I would fasten mine eyes on him, and tell him, Oh thou vile Achan, dost thou harbour these sins, and traitors, and keep these sins, and then cry out of the dangerousness of the times?  
If a man did know certainly, that the dog that he keeps in his house, would one day pull out his throat, would he keep him fat that he might the better do it? no sure, he would rather hang him. Or if a man did know that the fire that burns upon the hearth, would burn him, would he blow it? or if a man did know that the knife which he hath, would one day cut his throat, would he sharpen it? no surely.  
Beloved, this is the case of all us poor wretches that live in sin: they will be the cause of all the punishments that God sends upon us all. Now therefore, I charge you all, men and women, and every one of you, to make a Covenant and enter into an oath and a curse, to search out every sin, and find them out in your families, wife and children and servants; and do what you can to quench them. These Towns and Countries are on fire, O that the Lord would be pleased to send his word home to every one of your hearts: you I mean that I love as well as mine own soul, my dear people. I would spend and be spent for you, if God would give me strength and though I speak plain, it is for your everlasting good.  
What are those punishments that he threatened to pour upon them in the fury of his wrath? He poureth full battles, and the strength of battles; all this was upon his own dear people Israel; even those people the Lord so severely threatens.  
Hence observe this Doctrine, That the Lord oftentimes brings fearful, 
Doctrine 3.  and unavoidable judgements and punishments even upon his own professing people: even they that offer sacrifice, and that pray, and call him Father, and fast and pray, even upon these people he doth often times bring these punissiments. Amos 3. 2. You only have I known among all the Nations of the earth: therefore will I punish you for all your iniquities.  
See the whole currant of God's word: did not the Lord punish the Children of Israel in the time of their Judges? they had many sore enemies, as Eglon and Sisera. The ten Tribes they sinned, and were carried into captivity: and these were Gods professing people. And afterward the other two Tribes, Judah and Benjamine, were carried away captive into Babylon, and there they were seventy years.  
Forty years after Christ's time, the Romans came against them, and burned all their Cities. And these were Gods own professing people.  
The Churches of Asia were famous Churches, but now they are overthrown with Turks. Now, our sins give God just cause to make him come against us, with punishments and judgements upon this Land.  
If a man lie sick, and they see death in his face, they call it the foretelling sign: so the Ministers of God may foresee the death and destruction of a Kingdom. I am sure we have better grounds, than the Physicians can have. And therefore, why may not the Ministers which are Gods Physicians, do it?  
The signs of God's punishments that are coming upon us, are these,  
The first is of God's Ministers which with one voice do foretell judgements to come.  
Then, this is a sign that God hasteneth to battle, Amos 3. 7. Surely the Lord will do nothing but he revealeth his secrets to his servants the Prophets: but especially when they agree all in one thing; then the Kingdom is dangerously gone. Luke 1. 70. The Lord giveth one mouth, as he spoke by the mouth of▪ all his holy Prophets.  
I will say nothing in this, but let me appeal to your consciences, whether all good Ministers in the Church of England, have not declared by God's word, that judgements are coming out against this Land and us for many years together: And as our Saviour saith, Whatsoever ye shall bind on earth, shall be bound in heaven.  
Secondly, when sins of all sorts do abound frequently, and with a bold face, and whorish forehead. For when the harvest is ripe, then cometh so many sickles to cut it down: so when the sins of a Kingdom are ripe, than it is time to cut that Kinddome down. Genes. 6. 12. The earth was filled with violence, all flesh had corrupted their ways: therefore, make an Ark: for the end of all flesh is come, God will wash away their filthiness. Consider whether it be not thus with England or no. Was ever drunkenness and blasphemy, and scoffing at religion, and profaning Gods Sabbaths, nay liberty given so to do, was it ever come to that height that now it is? were ever great ones, as Bishops and Ministers, so defiled, as now they are? our Land hath often been overcome: when men were grown desperately wicked, than they were destroyed. Now, what sins, what blasphemies, what hating of God lieth raging in our times? I think there is none in this Congregation but sees and hears, how City and Country are venomed and benumned, and defiled with sins of all sorts.  
Thirdly, when the devil and wicked men cast bones of dissension, that is a sign of ruin. When there was a dissension between Rehoboam and the people, than God pulled away ten Tribs, and much blood was shed. So when King and Commons, and all are divided, Ephraim against Manasses and Manasses against Ephraim, but both against Judah, than it is a fearful sign that that Nation shall be destroyed.  
I say, to apply this, if ever a Kingdom were divided, than this is, if we could all accord, than we might expect something: but now, our best blood is gone, and our hearts are gone: the Lord in mercy raise us up from dead ashes.  
O consider this, I beseech you, and lay it to heart. Will God deceive his Ministers, and make them all blindfold? no, no. When God puts his Spirit into his Ministers, and makes them all with one mouth to call and cry desolation, and when all manner of sins so fearfully abound, and when there is such divisions in the State, then let us look for desolation.  
Fourthly, the fourth sign of God's anger on a Nation is, when all the hearts of men fail, than it is a sign that vengeance is at the door; when there is a kind of Cowardice through the guilt of the conscience. Josh. 2. 11. It was a certain sign of destruction when the people's hearts failed them: thus it is with every man almost amongst us: every man's heart is faint and sick. judges 7. 13. When Gideon was to go against the Midianites, being a wonderful Army, one dreamt that a cake of barley bread tumbled into the host, and overthrew them: Then Gideon said, be of good courage: for I see that the Lord hath given them into our hands, because their hearts were fearful; so he took three hundred men, and put a trumpet in every man's hand, with empty pitchers and lamps; and they cried, the Sword of the Lord, and of Gideon; and in the twelfth verse see what followed, All the host ran and cried and fled. Even so it is with us: we faint upon every occasion, God's spirit is gone from England.  
While Samson had the Spirit of God upon him, he was too hard for the Philistines: but when the Spirit of God was gone from him, he had no heart, no spirit, no courage; then every man was too hard for him, and then he was taken, and had his eyes pulled out. So when the Spirit of God was with this Nation, we had courage and got the day; but now alas, every slavish Nation is too hard for us, and every bugbear scares us. O poor England, heavy is thy case, therefore we may expect nothing but misery one way or another.  
Now I might set down a Comment or Theme with many tears for this cause, that every one may read his own destruction from this point. I am not a Prophet, nor the son of a Prophet: but from the word of the Lord I speak this thing unto you, and upon these grounds I can say so; That where these signs are, destruction and calamities follow at the heels of them. We having all these signs in our State, certainly destruction is at our heels; therefore let me give you some directions what to do in these dangerous times.  
First, let every man knock off the love of the world, of houses, of 
Use.  lands, and corn, and flocks; they shortly shall leave thee, or thou them. O therefore cast them quite out of thy heart. I would to God I could bring my heart and yours to this pitch, that we could give wife and children and all as lost. I confess it is hard so to do: but God will fire us out shortly from these things, if we part not from them, in these our deepest afflictions. jer. 45. 5. Baruch was so much glued to the world, that he began to feather his nest: and therefore the Prophet said, seekest thou great things for thyself? seek them not; for behold I will bring evil upon all flesh. So let me say to you as the Prophet said to Gehazi, Is it now a time to build? Therefore at night when thou goest to bed, take thy leave of thy wife and children, and of thy houses and all, and say, this house may be mine enemies before the morning, or may be set on fire; this is not my wife: these are not my children: As Doctor Taylor said when he was going to his execution, when he saw his wife and children, he embraced them and blessed them in the name of the Lord, and set them down again and made no bones of them: and so do you, pluck away your hearts from all these things here below, and give them all for lost.  
Secondly, get divine submission to the will of God, let thy heart be contented that God should do with thee what he will, and submit thyself to God in the hardest blows, and say, Good Lord, if thou seest no remedy to purge this land and Church, but by desolation, and the removing of the Gospel, good Lord, do what thou wilt; if thou wilt have my liberty, take it, if thou wilt have my children spoiled by the enemy and pitched upon spear's points, do it: Lord, if there be no remedy to purge a sinful land but by taking the Gospel out of it, even I Lord submit myself unto it: good Lord sacrifice us, or burn our Cities; do what thou wilt with us, only save our souls at the last.  
I have known some could have no quietness at all, till they came to this pitch, and then they had peace in their minds. When Isaac saw that he was to be bound, than he yielded to it: and our Lord Christ did this in the garden when he did bear the wrath of God, than he said, if it be possible, let this cup pass from me: and this he did three times: yet not my will but thy will be done; if thou wilt have me to drink of the cup, I will suck off the dregs and all.  
Also come and lay thy head upon the block, and let God do what he will with thee, Ezek. 20. 43. They shall loathe themselves for all their abominations; and this is the practice of an humble soul, and this will bear through all.  
Thirdly, pray and cry mightily to God before thou diest, even all the time thou hast to live, for mercy and for the peace of the Church of God, and for the poor people and posterity. Esay. 62. 16. I have set watchmen upon the walls of Hirusanlem, that never hold their peace day nor night. You that make profession of the Lord, keep not silence; let not God rest till he help and show mercy unto our poor land, wives and children.  
I am persuaded if dumb Zachary were here, he would open his mouth to pray and cry for this miserable land. But, alas, poor souls, many of you are so bound in the chains of your sins, that you cannot find any leisure to pray; you save your prayers and tears till you come to hell, and then they will do you no good; Oh, thy Mother lies a dying, and wilt thou not mourn for her? O dead and drie-hearted wretches, me thinks the poor Church of England is like the ship of Ionas, and he fast asleep in it; the Gospel and all are drawing into a sea of troubles: and thou poor wretch art asleep and canst not pray. The Church is like a sick man upon his bed: and the Parliament is like a College full of Physicians, they cast the state of the Kingdom, and then give it over for lost. The Lord knows how soon the bell may ring out; and yet thou canst not pray nor weep. Ah, the Lord be merciful to the hardness of our hearts. Hast thou but one rear in thine eyes? but one prayer in thy heart? then spend them now for the poor Church of God. Make all sound within, and get sound faith in the blood of Jesus Christ, that may support and hold you up as the Ark did Noah in the flood.  
O my dear people of this Parish, a fearful flood is come upon this land: therefore make you an Ark of Gopher, and pitch it within and without: get in it, hang not about it; but, get into your Lord Christ, and shut up yourselves in him, as Noah did in the Ark, and never come out. This is your safeguard, if you be in him, you shall be supported against all troubles, and so shall the case go well with you. For as the Prophet said to Ahab, High thee hence, for here is a sound of much rain: and there came a shower indeed. So say I, high you away to Christ: for it may be you shall not hear many Sermons more: there is a sound of many punishments and storms falling down upon us. O thrice happy are we that have Christ upon good terms and good grounds: if a flood come, it doth me good to see how safe I am: for the higher troubles arise, the higher the Ark will arise, and the higher your faith and comfort will arise, and you shall sit like Noah in the Cabin. Isai. 26. 20. Come my people and enter into the chamber, and shut the doors about thee, and hide yourselves as it were for a little moment, until the indignation be overpast.  
What? would Noah have been hired to come out of the Ark? no by no means: nothing would have got him out. I may even pity you my people, that have no Faith. What will you do and whither will you fly? all you that have not gotten into the Ark, and have not made sure work, if the flood should come to morrow, you must certainly be drowned. If you look to God, he is your Enemy, if you look within, there your consciences dog you; and if thou lookest for comfort to the Minister, there is none for thee in all God's word; if thou hang on a Minister, he must say as Samuel said to Saul, since the Lord hath forsaken thee, I can do thee no good. Oh think on this, and get all thy friends into the Ark with thee, as Noah did. Let me beg this at your hands; get a poor husband into the Ark with thee, with thy poor children, and shut them all up into the Ark with thee. Would it not grieve thee when thou sittest in the Ark, to see a poor husband or a child drowning in the flood, and going to Hell? For the Lords sake, O my dear Brethren, spare no pains to do them good.  
Fifthly and lastly, get a more strong faith then ordinary; deep dangers must have a stronger Faith; a man cannot row upon the main ocean in a pair of scullers; but he must have a good ship well ballasted, and a good Pilot; so do you think to row upon the main ocean of God's wrath in a pair of scullers? therefore labour to strengthen your Faith, and to get a good ship, well pitched and ballasted, and substantia'l Faith; for the wind will try it whether it be so or not; a Summer's doublet will not serve the turn in a winter's srost; so a little strength and comfort will not serve the turn in the storms that are coming on us; but we must get winter garments; the East wind will try a man's clothes. Though a weak Faith may carry thee to Heaven, yet not with so much comfort as a stronger; especially if it be but a little before the downfall of the Pope; for then there will be the greatest combustions that ever was or ever shall be; and by all likelihoods, the time is now at hand. Then, thy Faith had need to be greater than ever it was. As the Angel said to the Prophet, up and eat, for thou hast a great journey to go; so say I to thee, thou fainting soul, make a good meal of Faith, strengthen thy Faith upon the promises, for thou hast a great work to do, and happily thou mayst go six months, and not see the face of a good Minister, nor talk with a good Minister, when there shall be no more Rogers, hooker's, Beadles and Cottons to talk with; and you shall wander about in the woods; your faith will support you then, it will do you some good. When all the people had lost David, Eleazar one of the Worthies, arose and smote the Philistines, 2 Sam. 11. 23. So when all Gods Ministers shall leave thee, and then to fight it out against thine own lusts, and the Devil, and his temptations, will be hard, and this Faith thou hast need of, when thy books and all helps shall be taken from thee. What need hast thou of strong Faith, when thou must fight against half a score Papists and an Army of temptations, and a world of devils from Hell? then thou hast need of a stronger Faith than ordinary. When you shall take your leave of your children and never see them more, than thou hast need of Faith to invest thee into the promises. Hebr. 11. 21. By Faith Jacob blessed both the sons of Joseph when he was a dying; so when thou art to leave thy wife and children, and never to see them more, what Faith hast thou need of to invest them into the Promises, and to say, I look to see you another day in Heaven? the Lord be with you my dear wife and children, I shall never see you any more here, but I believe that one day we shall meet together in a world of happiness, where we shall be together in glory for ever and ever.  
AMEN.   

THE GREAT DIGNITY OF THE SAINTS. In a SERMON By WILLIAM FENNER, Minister of the Gospel, sometimes Fellow of Pembroke Hall in Cambridge, and late Lecturer of Rochfort in Essex.  
London, Printed by E. T. for John Stafford.   

THE GREAT DIGNITY OF THE SAINTS.  HEB. 11. 28. Of whom the world was not worthy. 
COncerning the Author or Penman of this holy Epistle I will not now stand to discuss. But this is certain who ever was the Scribe, the Spirit of God was the Inditer, and all Scripture is given by Divine inspiration, 2 Tim. 3. 16.  
For the Coherence; the Spirit of God having exhorted the Believers how to continue in the Faith, and with patience to undergo those trials which accompany the profession of it; and having back it with Arguments, he cometh in this Chapter to profess the same; And you shall find in this whole Chapter, he lays down Arguments to back the exhortations, which are taken from the Excellency of faith.  
The holy Ghost discovers it two ways. First, by a general description in the three first verses; and after by the worthy examples of the faithful in the Church of old.  
First, the general description of Faith in the first verse, Faith is the ground of things, etc. Faith makes things hoped for subsist to a Believer.  
Secondly, he describes the essential properties of it; It makes Believers to be well accounted of, both of God and man, verse second.  
Thirdly, he shows that Faith makes believers to understand and believe things incredible to reason.  
Secondly, he describes Faith by examples and patterns of Faith in the Church of old; and those are set down severally, one by one, from the fourth verse to the 32, where he sets down the example of Moses and Abraham; and then from verse 32. to the end of the chapter, he sets down the example of the Saints together; and that because the number of them was infinite, Ergo he dispatches them, and passes by them with bare naming of them, as, what shall I make mention of Gideon, & c? and so he shows what great things they did by Faith; and then he brings in this verse, Of whom the world was not worthy.  
To come to the words, they are brought in by the holy Ghost to answer to a secret Objection that the holy Ghost did foresee, that the wicked persecutors of the Church would conceive against the godly;  

Ob.  Viz. Why did they wander up and down? were believers cruelly dealt withal? yes: for alas what were they? they were and are baggage people, not worthy to live in the world.  

Answ.  Now the holy Ghost takes away this objection; as if he should have said, you are deceived in them; for the world is not worthy of them, they were and are too good to live in the world.  
But before I come to the main, we will note something in general.  
Viz. That it hath been the property of wicked men, and is still, to think whatsoever 
Doctrine 1.  the godly have, is too good for them.  
Ye shall be hated of all men, Matth. 24. And have not the saints of God found it so? what a hard conceit had the jews of Christ? He is not worthy to live. So of Paul, Acts 22. They were accounted the off scouring of the world, 2 Cor. 4. 13. And as it was in the Apostles times, so it is now; and would you know the reason?  
First, because God hath chosen them out of the world. John 15. 19 
Reason. 1.  For when God's people were as she world is, carnal and sensual, etc. then the world gave them the right hand of fellowship. But when a change appeared in the godly, than the world changed too.  
2. Because the wicked know not the godly. (viz.) they know them not to be God's children; so saith the Apostle, They speak evil of the things that they know not, Judas 10. They know him as he is rich, or as he comes of such and such a parentage; but as he is a child of God, they know him not. This world knows him not, because it knows not God. 1 john 3. 1. And hence it is that God's children are called sirangers, yea, and are used strangely; even because they know not God, and Ergo, they know not the child.  
3. Because wicked men measure others by themselves; and because they run not into the same excess of riot, ergo they speak evil of them, 1. Pet. 3. 5.  
4. Because there ever was, and ever will be, contrariety between the seed of the woman, and the Serpent. Esau will deal very hardly with jacob; they that are borne of the devil, will hate them that are born of God, 1 john 3. 12.  
First, This should teach the godly when they are hardly dealt with in 
Use 1.  the world in any kind, not to be discouraged. Think it not strange; it hath always been so, neither must you look for better dealing with wicked men.  
Secondly, seeing the world deals so hardly with you, see that you 
2:  do not measure like for like; but pray ye unto God for them, to open their eyes.  
Now we come to the words themselves.  
Of whom the world was not worthy.  
The holy Ghost in this place would discover two things;  
First, the little worth of the world of wicked men, viz. how that they are not worthy to come into the presence of the Godly.  
Secondly, the great worth of the godly.  
Viz. They are too good for the world.  
First, the world, (viz.) the wicked in the world, are very little worth; not worth one godly man or woman in it; whence observe, that  
God's Children are worthy persons. 
Doctrine.   
But before I handle this point, I will give the sense and meaning of the words.  
1. This word World is diversely taken. Sometims it is taken for the whole Fabric of Heaven and earth, john 1. 10. He was in the world and the world was made by him, and the world knew him not. So Acts 17. 24. God that made the world, etc.  
2. Sometimes it is taken for all mankind, good and bad So Rom. 5. 12. As by one man sin entered into the world (viz.) sin entered into the men which are in the world.  
3. Sometimes it is taken for the elect only; so john 1. 29. Behold the Lamb of God which taketh away the sin of the world, (viz.) the elect in the world. Again, God so loved the world, etc. john 3. 1. 16. (viz.) his elect in the world. Again, we believe this is the Saviour of the world, john 4. 42. (viz.) of the elect in the world.  
But why are the godly called the world? 
Object.   
I answer, first because the world was made for them, and it is continued 
Answ.  yet for their sakes.  
Secondly, they may be called the world, because they are scattered through the world, and that not only among the jews, but even among the Gentiles also.  
Thirdly, they may be called the world, because in themselves they are a world of people; but yet compare them with the Devils drove, they are few, even as the shaking of the Olive tree. Isaiah 17. 6. yet in themselves they are as the Stars in number. Genesis. 15. 5. And Balaam said, who can number the dust of jacob? Numb. 22. 10.  
Sometimes it is taken for the reprobates in the world. so John 15. 19 If you were of the world, the world would love its own. It is plain also in the prayer of Christ; I pray not for the world, John 17. 9 And they may fitly be called the world; First because they are the world's Citizens, they mind the things of the world, they follow nothing but the world. Secondly, because they are the greatest part of the world.  
Sometimes the world is taken for the things in the world, those things wherewith the Devil uses to draw men from God; as the lusts of the flesh, the lusts of the eyes, the pride of life. 1. John 2. 16.  
Sometimes for the happy estate and condition the godly shall enjoy after this life. So Luke 20 35. They which shall be accounted worthy to obtain that world etc.  
Now whereas the Apostle saith, of whom the world was not worthy; I take it, he means wicked men in the world, and those are they that are not worthy the company of the godly. And because I intent to show the unworthiness of the world, I will show first that the things in this world are little worth. Secondly that the men in the world are little worth.  
First I will show you, that the things in the world are little worth; as Riches, Honours, pleasures etc. they are called deceitful riches; and Christ calls them the Mammon of iniquity, Luke 16. 9 trash. Luke 8. 14. Snares, 1 Tim. 6. 9 They are called uncertain riches. Now these base titles must needs argue that they are little worth; for were they worth more, God would set better Titles on them. And Solomon who had best experience of them, yet he terms them vanity. Eccles. 1, 2. and 11.  
Secondly, they are little worth, because they are very unprofitable, they cannot pofit a man; It is plain by the speech of Samuel, 1. Sam. 12. 21. Vain things which cannot profit, etc.  
Thirdly, they are little worth, because they cannot further a man in the main thing at which he should aim; they may further a man in some trifles, but not in the main thing. There is no true good comes to a man by all the riches in the world; neither can they free a man from the evil day; neither can they make you better either in respect of God or yourselves.  
First, in respect of God, they cannot make you better esteemed with God: for he regards not the rich more than the poor. Job. 34. 19 He doth not account of a man according to his greatness, but according to his goodness, Prov. 20. 7, 8. Better is a poor man that walks in his integrity, than a King that is perverse in his ways.  
Secondly, they cannot better him in respect of God, because they cannot assure him of the love of God.  
Thirdly, they cannot make a man more mindful of God; nay they corrupt men's hearts, they make a man more forgetful of God. It is thus with the greatest part of men in the world that are worldly rich; it is with them as it was with the Prodigal, who while he had money in his purse, never did he think on his Father.  
Fourthly, the things of this world cannot make a man more thankful to God, but rather the contrary, ut supra.  
Fifthly, the things of this world cannot draw a man nearer unto God. You see that the more men have, the more negligent they are in God's service.  
Secondly, in respect of ourselves; First, all the things of this life cannot in rich a man's soul with grace; they cannot make him humble, nor merciful, nor constant in the profession of godliness and good duties; nay it rather makes them the more unmeet to any goodness; where there is gain in the chest, there is loss in the Conscience; he that gets money apace, may lose Faith and a good Conscience; and they that most cover for abundance of the things of this life, are most backward in Grace; and this argues that the things of this life are little worth, even in respect of a man's self.  
Secondly, they are not able to free a man from any spiritual evil; they may promise freedom, but when they come to the trial, they will be like a broken staff; nay they cannot free thee so much as from an ague, much less will they help in the day of the Lords wrath, when the rich man shall be called to an account, and the Lord will recompense every man according to his ways. So Prov. 11. 4. Riches profit not in the day of wrath. True it is, they may be as a wall of brass to keep off the evil of this world; yet when the hour of death approacheth, they cannot free from that; when you are affrighted with the accusation of your own Consciences, and with the apprehension of God's wrath, when the Devil shall set upon you, and all your friends forsake you, shall the things of this life then do you any pleasure? no, no. You will say to them then, as Job to his friends, miserable comforters are you all; this argues their little worth: For God will not examine you, how rich you have been, but he will consider you as you have honoured him, and as you have made good use of your riches; if you have been faithful, you shall enter into your Master's joy. He will not consider you as you are or have been in great Offices or places in the world, but as you have been faithful in them; not as you had crouching and bowing to you, but as you have faithfully and frequenly bowed your knees unto the Lord in Prayer; God will not account of you, a straw the better for your wealth, but he will pass sentence on you as you have used or abused your talon.  
Thirdly, they can give no content. He that desires Riches shall not be satisfied therewith. Eccles. 5. 9  
Object. O but, I desire but a competent living.  
Sol. It is well done. A little spring running from the head, runs shallow at the first, but at the last, many other falling into it, it is become great; so you may say, you desire but a competency; but the world comes on you, than there is craving and having, till your desires are as large as hell. Habbac. 2. 5. riches make men sick of a dog's disease; what is that? why dogs are always eating, but never satisfied; so if a man immoderately love the things of this life, he shall not be satisfied.  
Lastly, the things of this world are nothing worth because we have no assurance of them: they are of no continuance, they either leave us, or we them: do you not see that after a man hath risen early, and late, eating the bread of carefulness, and hath gotten a little pelf, is he not thereof deprived in a moment of time? Prov. 12. 27. The slothful man (viz.) the worldly man, roasteth not that which he took in hunting, (viz.) after all his travail he is swept away, and taketh not the profit of them. Is not this then a worthless world? but suppose it do stay with you, yet one day you must part with it. Psalm. 49. 6, 7. and you must carry nothing with you, naked you came, and naked you must return; even like a sumpter-Horse, which carries all the day abundance of Treasure, but at night it is all taken from him, and he is put into a stable for his labour; all the benefit he gets by the Treasure, is, he only feels the weight of it. Even so many rich men are Sumpter-horses to carry the things of the world, who either for ill-useing, or ill-getting them, are put in a filthy stable, (viz.) Hell, and their pay is everlasting torment. These things show the little worth of this world.  
Now you shall see that worldly men are little worth: First it appears that they are little worth, because of the names and titles that the Spirit of God lays on them; it calls them Sons of belial. 1 Sam. 2. 12. Vile persons. Psal. 15. 4. Children of iniquity. Hosea 10. 9 11. A reprobate stock. John 8. 44. Children of wrath. Ephes. 2. Now if there were any great worth in them, think you that the Spirit of God would not better style them?  
Secondly, they are little worth in respect of their actions; their best actions are but glittering sins, Isaiah 66. 3. If they pray, or hear etc. God accounts of it no better than the sacrificing of Swine's flesh; they stink in God's nostrils. Isa. 1. 13.  
If then the men of the world, and the things of the world be little worth, how doth this discover the madness and folly of men in these days who so much mind the world? no pains nor travail too great, or too dangerous to get the world; nay they will hazard life and health, even to the backbone, to get the world; go to bed late, rise early, not caring if they lose both body and soul, to get the world: and when their consciences are thus set on the tenters to get it, they set their hearts on it and keep it as their God.  
Secondly, let this inform our Judgements, that seeing the world, and the men of the world are so little worth; let us judge of them no better than they deserve; it is a false glass, or crooked rule that men go by, who judge themselves men of worth if they be rich, and we use to say there is a man of good credit; let us see our folly in thus judging. I will discover it thus.  
The things of the world are given to the worst men; wicked men have many times the greatest share in them. Esau hath four hundred at his heels, when jacob had but a few; The Scribes and Pharisees sat in Moses chair, when as the Disciples of Christ were carried before Rulers; so for Riches, proud Dives fared deliciously every day, when poor Lazarus was fain to snap at a crust; so the false prophets were fed at jesabells' table, when Elias was in commons with the Ravens. Now if the things of this life were of such great worth, think you that God would keep his children so sparingly with them? no, no; they are but gifts of God's left hand. Prov. 3. 16. Length of days are in his right hand, and in his left hand riches and Honour.  
Instruction, to teach us to take off our hearts and affections from 
Use 3.  pursuing things of this life. You see they are little worth; do not in affection love the world, nor yet in action too much seek the world; but when Heaven and earth are laid in the balance, esteem earthly things as dung in respect of Christ, and show your little esteem of earthly things, by your seeking them in the second place, and God's Kingdom in the first place; Let wicked men account the things of this life as their summum bonum; but let us be crucified to the world, let us be as dead men to the world, and the world as dead to us; not that I would have you utterly to reject the things of this life, but not to set your affections on them; we must use the things of this life as Travellers do their provision; if they have too much, it will hinder them; so let us be content whether it be much or little; it is best to lay up treasure in Heaven, as Christ told his Disciples. Thus of the first point; the second follows.  
OF whom the world was not worthy, as if he should have said, they are too good to live in the world; hence observe; That true Believers 
Doctrine.  are persons of very great worth. The world is not worthy of them.  
I need not spend much time to prove this; they are called excellent persons, Psal. 16. 3. Again, the righteous is more excellent than his neighbour. Prov. 12. 26. again, they are called the glory of God, Isaiah 4. 5. They are called a chosen people, a Royal Priesthood. 1 Pet. 2. 9 Now, wherein lies the worth of a godly man? not in the outward man; for alas the outward man of a child of God is the same with another man. Their chief worthiness lies in the inward man which after God is created unto righteousness and true holiness. Ephesians 4. 24. The King's daughter is all glorious within. Psalm. 45. 13. Now God's people are worthy persons, and that in these respects,  
First, in respect of the worthy names they have. Do they not, saith the Apostle, blaspheme the worthy name by the which ye are called? james 2. 7. (viz.) the name of Christ.  
Secondly, they are worthy, because there was a great price paid for them; it adds much to the worth of a thing when there is a great price paid for it; so this adds to the worth of all true believers, that the price was great that was paid for them; they were not bought with corruptible things; not with two hundred fore skins of the philistines, as David bought Michal; nor with thirty change of garment, the reward of those that unfolded Sampsons' Riddle; they were not bought with a great sum of Money, as the Roman Burgess ship was; I say, not with corruptible things, but with the precious blood of Jesus Christ; for in him we have redemption through his blood. Colossians 1. 14.  
Thirdly, they are worthy in respect of the Consciences of the wicked; for it is for their worth, that they bear them malice; it is goodness that is persecuted in good men. I appeal to the Consciences of wicked men, whether their Consciences tell them not, that there is worth in the godly for which they bear them a secret grudge; but if their Consciences be sleepy; and tell them not so much, yet I am sure their practices proclaim it. The grace that is in the godly, is the eyesore of the wicked.  
Fourthly, God's people are personages of great worth, in respect of their Privileges which God hath been pleased to dignify them withal, which are infinite, if I should name them all; wherefore as out of a Garden, where are divers sorts of flowers, I will gather some few.  
The first Privilege wherein their worth is manifest, is their Royal descent; they are not basely borne; No, they have Kings for their nursing Fathers, and Queens for their nursing Mothers; they are sons and daughters of the King of Heaven, and it is usual in the Scripture to call them the Children of God.  
Secondly, as they are Royally descended, so they are Royally attended. To speak reverendly, God attends them, he keeps them as the apple of his eye; and Christ is their Captain, he goes before them to conduct them; and under God and Christ we have Angels, they pitch round about them that fear the Lord, Psal. 34. 7.  
Thirdly, they are worthy in respect of their places. They that trust in the Lord shall be as Mount Zion, Psal. 125. 1. which cannot be removed.  
Fourthly, in respect of their fare; they have Benjamin's Mess, which is five times more than his brethren's; so the portion of God's children is five thousand times more than the wicked's; Heaven is their inheritance.  
Fifthly, they are worthy in respect of their Royal apparel; as a worthy man is richly apparelled, so a godly man is clothed with the righteousness of Christ. Rev. 3. 9  
Sixthly, in this respect also, because they are out of debt, they need not fear any Sergeant to arrest them, no not death: for Christ hath canceled the hand-writing Col. 2. 14.  
Seventhly, in respect they may go boldly to the throne of grace, with confidence that they shall be heard in prayer. For whatsoever we ask, we receive, etc. 1 John 3. 22.  
Eightly, all things work together still for them to the best. Romans 8. 28.  
Ninthly, they are Gods beloved ones, his favourites, they have an interest in Gods peculiar providence. True it is he shows a general providence to all: but God's people have a right in a more peculiar manner; for God will dwell with them John 14. 23. and he will keep the feet of his Saints. 1 Sam. 2. 9  
Tenthly, they have the free use of all God's creatures; the Charter that was given by the great Lord of all, was forfeited to him by the fall of our first parents. They are the sour grape, and we their children, our teeth are set on edge. But Christ hath renewed this charter for his: all others are but usurpers: though a wicked man have never so much, and never so good a title in regard of the Law of man, yet in Christ he shall be condemned for an intruder. Oh what a happy thing is this then for the godly? for whatsoever they have, they are the right owners of it: all things are theirs, and they are Christ's, and Christ is Gods.  
Eleventhly, they are persons of great worth in respect of their presence where they live, the places fare the better for them. Laban fared the better for Jacob, and Potiphar sared the better for Joseph. While Lot was in Sodom, the Lord could do nothing against the Sodomites: they keep the judgements from the places where they live, they are the pillars of the Land.  
Twelfthly in respect of their actions: a true believer in his prayer prays for himself and for others. Abraham prayed for Abimelech, and God heard him. Gen. 20. 17. and Moses prayed for Pharaoh, and God removed the plagues, as you may see in Exodus.  
Thirteenthly in respect of the great things which are laid up and reserved of God for them in the world to come, such as no eye hath seen, nor ear heard, neither hath it entered into the heart of man to conceive.  

Object.  But are they such men of worth? why, they are not esteemed at all, neither are they at all well spoken of.  

Answer  First, know this: you that are godly, be not discouraged; this takes nothing from your worth. For who are they that say thus? none but a company of mad men and fools: and who regards such?  
Secondly, If all should speak well of you, than woe be unto you.  
Thirdly, Envy is evermore the companion of virtue. Learn then, the more you are reviled, the more to make your light to shine before men that they may see your good works, and glorify your Father which is in heaven. No man yet ever lived, though never so worthy, but of some he hath been despised.  
Fourthly, Know this in conclusion, that you that are thus despised, it is a part of your worth. For when all men speak evil of you, then blessed are you.  
This speaks terror to the wicked, who wrong the children of God, either 
Use 1.  with tongue or hands: either by themselves or by others: either by nicknaming them, or by circumventing them; this I say speaks terrible things against them. Will you offer to speak against personages of great worth? against the children of a King? will the King endure that thou shouldest speak against the blood royal? no no, he will be revenged on them that do so; dost thou now wrong a godly man? thou shalt one day smart for it; for God is able to punish thee, yea and he will do it, unless thou speedily repent. When Saul Acts 8. persecuted the Church of Christ, Christ called from heaven and said, Saul, Saul, why persecutest thou me? I speak to those that are wicked men, and I speak in the bowels of Christ, if you did know them, you would not do it; for had they known the Lord of life, they would not have crucified him. 1 Cor. 2. 8. so, if such as do persecute God's children, did but know their worth, and that they were his children, they would not do it.  
Let us esteem godly men and women as persons of great worth: The Saints of God have always done so.  
Saint Laurence being demanded by his persecutors, wherein the worth of the Church lay; the story saith, he gathered a company of poor people together, and pointed at them and said, there lies the worth of the Church: so, I have read of an ancient King, who made a great feast, and invited a company of poor people which were Christians, and he bade his Nobles also, now when the Christians came, he had them up into the Presence Chamber; but when the Nobles came, he set them in his hall. Being of the Nobles demanded the reason, he answered, I do not this as I am their King here; for I respect you more than them; but as I am a King of another world, I must needs honour these, because God doth most honour them, and then they shall be Kings and Princes with me: so do you esteem of them according to their worth, and show it.  
If they be persons of such great worth, here you may be directed how to 
Use 3.  get a name of worth in the world, to be honoured of God. This is the way; labour to be believers, serve God and close with the godly, be of one mind and of one heart with them. Honour is the thing that all desire, according to that of Saul to Samuel, Honour me before the Elders of my people: so we are all ready to say, oh that I could be honoured in the heart of those that I converse withal: I say then thou must labour to serve and honour God in thy heart, let that be thine honour. It is a mere folly for men to think to get honour by swearing, by lying, by cutting and slashing, and drunkenness etc. The sweet ointment of a good name is not compounded of stinking ingredients.  
That should serve to comfort the godly: that seeing they are of so great 
Use 4.  worth, what though they be disgraced here, let this suffice thee, God that knows the true worth of every thing, he accounts thee worthy: what though dog's bark and cry out against thee for thy holiness? let them alone: and know thou this, that the time will come when never a cur of them all but will wish, oh that mine end might be like his, and that they might go as thy dog to heaven with thee, when they shall see thee sit at his right hand where are pleasures for evermore.  
Lastly, you that approve yourselves to be of the number of the godly, labour to walk worthy of the Lord. Colos. 1. 10. Doth God thus advance you? then strive you to honour him with inward and outward worship. God hath not done these things for you, that you may live as you list: no, you are a chosen generation, etc. 1 Pet. 2. 19 Ergo, you must show forth the virtue of him that hath called you. You that are parents of children, the more you do for them, the more you look they should honour you: the more God hath done for you, the more you ought to fear him. God hath drawn you out of darkness into a marvellous light, and will you yet walk as vassals of Satan? This was that kept Josoph from committing adultery, even the favour of advancement, and how then can I do this great wickedness, saith he? so thou art advanced to honour, from a child of the devil to be the son of God, how then canst thou commit wickedness? Consider I say how God hath advanced thee from being a slave of Satan to be his adopted son: and shall I now become a covetous person, shall I be a companion of God's enemies? when you are enticed by the devil or wicked men to any sin, say, what shall such a man as I consent? shall I fly from my colours? what, a King's son and fly? Consider this.   

THE TIME OF GOD'S GRACE Is limited. In a SERMON By WILLIAM FENNER, Minister of the Gospel, sometimes Fellow of Pembroke Hall in Cambridge, and late Lecturer of Rochfort in Essex.  
London, Printed by E. T. for John Stafford.   

THE TIME OF GOD'S GRACE Is limited.  GEN. 6. 3. The Lord said, My Spirit shall not always strive with man, because he is but flesh, and his days shall be a hundred and twenty years. 
IN this Chapter is continued the History of the decay of the World, wherein is described God's purpose of destroying mankind; in which are these two parts:  
First, the meritorious deserving Cause, wherein God gives an account what he doth, how inexcusable the world is, and how just God is; unto the. 14 verse.  
Secondly, a direction unto Noah to make an Ark; where we may see, that God in his judgement remembers mercy.  
The meritorious deserving cause is described, first, from the quantity of those persons in those evil days; a great many, verse the first; men began to multiply in places populous; where there are some good, there are many bad.  
Secondly by the quality of those persons; the Sons of God, when they saw the daughters of men, the sons of God (viz.) the posterity of them that maintained Religion, they began to be careless and carnally confident; they did look after the profits and pleasures of this life, and then it was high time for God to enter into Judgement.  
Thirdly, by the kind of sin; They lusted after unlawful Marriages etc. and the root of this was original corruption; the Imaginations of man's heart, were only evil, and that continually. verse 5.  
These words, are a Proclamation of God's purpose, to bring it to an end; in which are four things.  
First, the Lords complaint in these words, The Lord said.  
Secondly, the proclamation itself in these words, my Spirit shall not always strive with man.  
Thirdly the reason, because he is but flesh.  
Fourthly, the limitation of the time, a hundred and twenty years; in which time if they repent, I will repent; but if they will not, my Spirit shall not always strive. As if the Lord had said, I have tried all conclusions and used all means, partly by Mercies to allure them, partly by Judgements to terrify them; partly by my word to recall them, and by all means possible to bring them to myself, yet they remain incorrigible; I now am resolved to strive with them no more.  
From the words thus opened there will naturally arise these two points.  
First, that the Lord of Heaven and earth doth strive mightily with a company 
Doct. 1.  of poor Rebels; and all to bring them unto himself, but on this I intent not to insist.  
The seond is this, viz. that there is a time when God will strive with men ●o more, and that in this life; The scope of this aims at the whole world; but what is said in general, may also be said in particular. Well then, there is a time in this life, and not when we are dead and gone; for than it is certain there is no more coming unto God; but, in this life there is a time when God will strive with men no more, neither for their good here, nor for their everlasting happiness hereafter. For, unto every thing there is an appointed time. Eccles. 3. 1. Now the Lord calls lovingly to allure us; but there will come a time of, Go ye cursed; the good Spirit of mine which thou hast abused, shall never come to thee more; this is a marvelous troublesome truth: yet most true; for men now will have their wills, and God must be at their leisure, and come (forsooth) when they please. They will live as they list, do as they list, and God must show mercy on them as they list, and when they list etc. So there is a time when God will strive; but when that time is gone, God will strive no more.  
To make this plaive I will lay down these six things;  
First, I will let you see that it hath been so by Testimonies of Scripture.  
Secondly; I will show in or after what manner God deals with a soul in giving it over. these fashions, leave off cards and dice etc. says the Spirit of God, and whatsoever is of evil report: yea, but I will not; for what will Sir John and my Lady say then? Turn you unto me saith the Spirit of God; no I will not, saith the stubborn walker. Put him on in a good course, yet he will not walk therein; speak the truth saith the Spirit of God, for all liars shall be turned out: yea but not yet, I have got thus much wealth by lying, and I will not yet leave it.  
Fourthly; Such as have a common, base, vile and contemptible esteem of the Gospel and Ministers thereof. They mocked the Ministers till the wrath of God broke out against them, and there was no remedy. 2 Chron. 36. 16. A Minister cannot be plain but wicked men will abuse him in their hearts. I called and cried saith Wisdom, but you set at nought all my counsel. Prov. 1. 24, 25. and going away they make a tush at it. ay, saith one, Master Minister, you met with men's hearts to day, but I believe yours is as bad as another's, else how could you have hit them so right? see what the Spirit of God saith of such, Isa. 22. 21. In that day did the Lord call to weeping &c. the text told them of a judgement, and nothing to be expected but misery: but they make a tush of it, and say, Come, we shall all die, ergo let us eat and drink and be merry while we may; the Minister tells us we shall all to hell, then let us have the other pot and the other pipe, if it must needs be so. Oh my beloved, can the God of heaven endure to be thus disgraced in his Gospel and Ministers? Another says, care I what the Minister saith? I will go and drink at every Alehouse, and see whether these judgements will come or no.  
Now I come to the fourth thing, which is the grounds of it, (viz.) Why the Lord in this life doth give men over, and strive with them no more. This truth is troublesome, and cursed hearts cannot abide it.  
The grounds of this point arise from these two Attributes of God, his Justice and his Wisdom.  
First, from the Justice of God, God is a just God; and is it not just that those who have rejected him, that he should reject them? I have called, but you answered not. Jer. 7. 13. etc. Now as it is just with God to fulfil every word that he hath spoken, and to fulfil all his promises to the faithful, so is it just with God to bring judgement on them that have slighted him, and to fulfil all his threatenings.  
Secondly, From the Wisdom of God and his long-suffering; and this is because his compassious fail not: else, the first day of our sinning had been the first day of our rejection; yea it is his goodness that we have any favour; but Oh our God is a wise God. A man that knocks at the door, if he be wise, will not always lie knocking, if none answer: he gives over and goes away; so the Lord knocks at our hearts by mercies to allure us, by judgements to terrify us: yet he can find no entrance. Is it not wisdom then to be gone? Why should I smite you any more, saith God? Isa. 1. 5. As if he should say, 'tis to no purpose: I know not what to do with you: with you it is wisdom to give over, when there is no good to be done on you: What could I have done more for my Vinyard & c? Isa. 5. There is no wise man that will always water a d●y stake. And do you think that God will always be sending Paul to plant, and Apollo's to water? No, our God is a wise God, and our merciful God is a just God: you that will have your ways and wills, take them, and get you to hell and perish everlastingly.  
Now in the fi●t place we come to the Objections.  

Object. 1.  Some say, If we shall be damned, than we must be damned: if we shall be saved, than we shall be saved; why then need we pray and keep such a quoil as the Minister speaks of?  

Sol.  Secret things belong to the Lord, but revealed things to us, and to our children. Deut. 29. 29. ergo do thou use the means, and be thou humbled according to the word of God, and thou shalt be exalted according to the word of God: see what God hath said to thee in his word: for neither I, nor thou, nor the Angels of heaven can tell what the will of the Lord is concerning thee, if not revealed in the word.  

Object. 2.  Another saith, Why do you limit God? you take too much upon you, you sons of Levi. The Lord saith, At what timy soever a sinner doth repent, etc. yet will you limit God?  

Sol.  'tis true, at what time soever a sinner doth repent: but thy heart may be given over, as Rom. 2. 4, 5. etc. and what if thou than livest twenty years or more, and have not a heart to repent?  

Object. 3.  Another saith, But I hope my time is not past: for the Lord hath given me a tender heart.  

Sol.  Hath he so? it is well, and wilt thou then harden it? thou mayest repent when it is too late; and ergo I tell thee, that good and holy desires are joined with honest endeavours: need makes the old wi●e trot, as we say; so a soft heart will make thee use all good and honest means.  
Seeing that God strives with many, and at last gives over, go thou home, and bless God that he hath not dealt so with thee; it is enough that the Lord hath brought thee home to himself; many may say with Paul, I was a persecutor, I was injurious, etc. 1 Tim. 1. 14. but I received mercy; so thou mayst say, The Lord knows what a deal ado he hath had with me; this heart was as hard as the neaher millstone, but the Lord in some measure hath mollified it; this heart was as proud as the devil, but blessed be God's name, he would let me see it at the last; go home and say, Who am I, and what is my father's house, that the Lord hath brought me hither? Oh that God should thus stoop to man! the Lord hath stood and knocked thus many years, and he might have given over, but blessed be his name, I have received mercy. I lived under the means, but that prevailed not with me: the Lord sent such and such sickness, but that wrought not on me: at the last I went to hear a Minister, and methought that Minister spoke nothing but what he spoke to me: and then the Lord set conscience on work, and that affrighted me. Look to it: the Lord will either break thy neck, or thy heart: do not think to go to heaven by good meanings: no, it will cost thee somewhat more before thou come there. Another time the Lord set on me, and then I set on good duties: I would have Christ to justify and sanctify me, and blessed be his name he was not wanting unto me in any means; the Lord make me thankful etc. I tell thee thou wilt be in deed, and God shall have all: let the voluptuous man have his pleasures, etc. what is that to thee so thou have Christ?  
For the just reproof of all such as are yet in the gall of bitterness and 
Use 2▪  in the bonds of iniquity; there will come a time when God will strive with thee no more; the old man thinks he hath time enough to repent in, and the young man thinks he needs not so much as enter into a Parley with godliness. Esau went away when he had eat and drunk, he esteemed not his birthright; I have heard some go away with this resolution, when they are married than they will live thus and thus. etc. Suffer me first to go bury my Father etc. Master Minister, you speak well, I like your counsel; but I have a rich Uncle, and he hath no child, and I am likely to be his heir; but he cannot abide a Puritan of all the men in the world, and if I do not humour him, I shall never have a Foot of his Land: let me bury him first; when Father and Friends are dead, than the children must provide for themselves; and then they will seek after God and repent; and by this time they grow old, and though they cannot make so good a show as others, yet their hearts are as good as the best. But stay a while; all is not gold that glisters; alas poor souls, they were given over many years ago; this is also the sin of young men and women for the most part, and this is the great sin of England, the sin of many Gentlemen and Gentlewomen; God must pardon when they call, and that must not be till they be old, and then in all post-haste send they to and for master Priest, and he must bring God to them, or them to God▪ but the God of Heaven and earth cannot endure this mockery.  
For terror to all wicked and ungodly men, woe, woe, woe, that ever 
Use 3.  they were borne that are thus given over; and of these there are two sorts;  
Some are insensible and some sensible. The insensible are they who die like stones as did Nabal; We have many King Harry Protestant's. Others are sensible, God hath opened the eye of their souls, and hath let them read the red letters of the Gospel; It is a heavy thing for old friends to part, so Acts 20. 38. They grieved most in that he said, you shall see my face no more; so when soul and body part, it is heavy; but when the soul and God part, it is lamentable; when God takes his leave never to be seen more, then whether thou look upward or downward, there is nothing but amazement, and astonishment. If thou look upward there is the anger of God; if downward, there is the bottomless pit; if on the right hand, thou shalt see all his mercies, which could not allure thee; if on the left hand, all his Judgements which could not terrify thee; if before thee, the black day, if behind thee, the Devils, this will be fearful.  
I remember a Story of an adulterate woman, her Conscience pricking her, she determined to repent, but God in the mean time did visit her so sore, that she lay crying out, oh my time my time!  
Another time, a covetous woman her House being on fire, she to save her goods, left her child in the Cradle; but a neighbour of hers hearing it cry, took it away; she afterwards remembering her child, ran about crying, Oh my child, my child, and would not be comforted.  
So when the fire and indignation of the Lord breaks out, if not now, yet at the last day it will; then the parties against whom it breaks, will cry, Oh my soul, my soul, what will become of thee my soul? It had been better I had never been born; for neither Mercies, Judgements, nor the Word could allure me; oh, woe is me.  
Now the condition of such is miseracle in three respects.  
First, because if God forsake thee, all forsakes thee; when thou liest a dying, thou sendest for the Minister and thou wouldst fain have a word of comfort from him; but alas if thou dost not receive comfort from Heaven, how can the Minister comfort thee? If thy outward Estate fail, Friends may help; but if they fail, there is a God in Heaven, and he will help; but if he go away, than all help is gone.  
Secondly, when God goes, restraining grace goes; this was Saul's case, and you may observe that such as have been enlightened and fall away, fall into one of these three sins; either into the hands of the world, and that is their Master, or else into the sins of uncleanness, or into the spirit of malice to persecute them that are holy.  
Thirdly, if God leave us, then common protection leaves us; we are left to the clutches of all things, both in Heaven and earth; your houses are left unto you desolate. Matth. 23. 38. All the creatures are up in arms against us; the styles we go over, look up to Heaven, and say, Master shall we break his neck? the Horse we ride on, says, Master shall I throw him down to destruction? thou knowest that he hates thee and thine. So the air we breathe in, and all Creatures, are ready, when the Lord gives the watchword, to lay us in the goal. Conscience will witness against us; oh what will become of such men? I will tell you, either the world heals them up; or else some carnal companion saith, you have been a good neighbour, you have kept a good house amongst us etc. tush, tush, man, it may prove a lie for all this; I but the Minister tells me so; pish, pish, as if all were true the Minister speaks. I but the Scripture says it; Is all true that is in the Scripture? the Lord have mercy upon us; and thus like fools they build with untempered mortar; therefore, I exhort all such as are yet in the gall of bitterness, to listen to what I say.  
Redeem the time, yield to the motions of God's Spirit, and bless God for Mercy offered unto you in the means, and if any affliction be laid on you, entreat 
The Author's Exhortation.  the Lord that he will do you good by it. If thy Conscience speak, or the Spirit work, do as Joseph did, who got him into a corner and there wept his belly full; so entreat the Lord that he will break the Heavens and come down on thee to thy comfort; put not off till thou art old. A gentleman will not always wait at the gate; neither say thou as Felix to Paul, I will send for thee at another time, but say with Samuel, Speak Lord for thy servant heareth.  
Means.  
First, consider the fearful condition of such as are given over; Suppose one should come from▪ Hell with the fire about his ears, you would ask, what is the news? the cry is, my time, my time. Oh my people says the Minister. Oh my Minister says the People. The young man cries, oh my time. Do not make a tush at this, lest thou say, the word was preached, but I scorned it; the spirit said this is the way, walk in it; the means of grace was sent unto me, but I refused Mercy, and now for ever I am in Hell to be tormented.  
Secondly, consider the great danger of putting off; If thy will be stubborn to day, it will be worse to morrow.  
Thirdly, consider the time, 1. Pet. 4. 3. It is enough for the time of our life we have lived, that we have wrought the works of the Gentiles, let us live no longer in sin; it is too much that you have resisted the Gospel so much; say then, oh that the Lord would break this heart of mine.  
Fourthly and lastly, though God should be calling and egging you all the day long; yet your lives are but short, and therefore cry out with the Psalmist, teach me O Lord to number my days that I may apply my heart unto wisdom; do not say it is too late, as one did once say of Prayer, do you think that I can pray now, which never prayed in my life? I am sure it will be too late when God comes to Judgement; for then the Devil will stand on tip toe, and say, what, dost thou now think to go to Heaven? the Lord did wait on thee until he was weary; but here is a company of Drunkards, I did but hold up my finger, and they presently followed me. Heaven came down to them, but they would none of it, they could not hear of that ear, and would you now go to heaven? Therefore go now, for the Lord Jesus Christ's sake, and when Mercy is offered, refuse it not, but bless God for it.   

A SERMON FOR Spiritual Mortification, Delivered By WILLIAM FENNER, Minister of the Gospel, sometimes Fellow of Pembroke Hall in Cambridge, and late Lecturer of Rochfort in Essex.  
London, Printed by E. T. for John Stafford.   

A SERMON FOR Spiritual Mortification.  COLOS. 3. 5. Mortify therefore your Members which are upon the earth, Fornication, Uncleanness, Inordinate affection, evil Concupiscence, and Covetousness, which is Idolatry. 
THE Apostle having in the Chapter foregoing showed that the Colossians were buried together with Christ in his death, and that they were also risen with him, maketh two special uses thereof.  
First in regard of the resurrection, if then ye be risen with Christ seek those things that are above.  
The second is in regard of their burial with Christ, in these words; Mortify therefore your members etc.  
There be many men that look for participation in Christ, yet notwithstanding mortify not themselves; they would fain live with Christ: yet are loath to die to sin; but we may say to these men, as Paul to the Atheist, Thou fool, that which thou sowest is not quickened, unless it first die: so unless the seed of the word be sown upon thy heart, thou canst not be quickened unless thou fist die.  
The things to be mortified, are described two manner of ways; either in general, the members; or else in particular, Fornication, uncleanness, evil affections etc. or as in the tenth verse, all the fruits of the old man.  
The words contain in them these three parts, or truths. 
Parts.   
First, He that ever means to have Christ, must have him with a therefore. As if he should say, if you look to have benefit by the death of Christ, look to have a therefore with it; for no man can have Christ without a condition.  
Secondly, this condition consists in mortification; we must mortify our earthly members; this is the qualification of all those that partake of the death of Christ, even mortification.  
Thirdly, those that are made partakers of the death of Christ, are enabled thereto; so as the Apostle may well put this exhortation unto them, Mortify therefore your members etc.  
He doth not say, civilize your members; many there be that civilize their earthly members; as from mortifying to purifying of them; they come out of profaneness and enter into Civility and a formal kind of profession; but the Apostle saith, mortify, and not civilize your members; do not pair the nails of your corruptions, but cut them quite off, and give them their death's wound, that so your sins may breathe out their last breath in you.  
Sin may be civilised five ways.  
First, when it is laid asleep. Pharaohs sins were asleep, but not dead. Many men's sins are asleep in them, though they seem to be dead in them for a time: A man, while he is asleep is like a dead man, yet he is alive, yea and his sins are alive in him also; but when temptation comes to awaken him out of his sleep, though before he seemed to be patient and meek, and hardly to be provoked: yet let a temptation come and rouse him, than he will find his old wrath, anger and impatiency. So likewise for a covetous man, though he seem to mortify that sin, yet it is but asleep in him; for let a temptation come, and he will quickly find out his covetousness again; so that here sin is not mortified; but it is with these men as it was with Samson, all the while he was laid to sleep, the coards and fetters held him: but when they said, Samson, the Philistines are upon thee, and awaked him out of his sleep, the Pin and Web was not strong enough to hold him. Thus it is with many men, when temptations are down, and they are not provoked, all this while they seem to have their sins mortified; and thus the devil is of a good temper when he is not stirred; so it is with many whom you would think to be good Christians, while the winds are down, and the storms do not beat: but let them hear with Samson, that the Philistines are coming upon them, that there is such a gain, such a profit and reputation to be had in the eyes of the world, than all the Pins and Webs are broken, all their resolutions and all the strong coards of their former purposes are but as fire and tow; they break them all in pieces: so than they are but asleep not mortified.  
Secondly, Sin may be said to be civilised when it is laid in a swound; a man lying in a swound, is dead for a while and you would think he could hardly be recovered; for he can neither hear, nor see, nor go, nor speak; and yet notwithstanding he is not dead; only his vital heat is gone from his outward members unto the inward powers of the heart. Even so a man's sins seem to be dead, when the spirit of his lust is conveyed into a higher lust; as for example, Suppose here is one that is a covetous worldling, this man peradventure is very moderate and temperate; he is not given to gaming, dicing, carding, wenching: he is not given to building, or glorious apparel: but what, are these sins dead in him? no, but the strength of them is carried up into a higher lust: for if he should follow whoring or gaming &c. the lust of his covetousness would be kerbed, and his gain would not come in with such a full Career unto him. Now all these sins forenamed are but attendants and slaves unto this one lust: so, many men it may be will give over a thousand sins, yea all except this one, yet all those thousand sins are not mortified, nay it may be he scarcely thinks upon any of them. Why? because they are taken up with a higher lust. Even so it is with many civil formal professors: they will come to Church, miss never a Sermon that they can come unto; they will talk of heaven, they will not omit any holy communication, they will read the Scriptures, pray in their families, neglect no holy duties. Why then what is their sin? It is not the omitting of these things, but the careless practice of them in their lives and conversation; for although these sins be in a swound, the strength of them is gone up to maintain a higher lust; for suppose he went not to Church, how should he maintain his profession? and if he could not now and then speak of heaven, it were impossible he should have his depth of selfe-deceit; therefore we conclude these sins are not mortified, they only are civilised.  
Thirdly, Sin may be said to be civilised when the sap of sin is taken away, and no contrary Grace infused; as for example, Suppose a man give over drunkenness, yet if this man be not filled with the Spirit, his drunkenness is not mortified, though he live soberly afterwards all the days of his life. Again, suppose a man give over his intemperate anger, he is not touchy, nor choleric, nor subject to passion, yet if he have not turned his anger against himself for every one of his corruptions which break out against God, his anger is not mortified. Suppose a man is not given over to worldly grief, but hath given it over; yet if his grief be not turned another way, as to grieve for his sins, his grief is not mortified. Again, suppose a man be not set upon a merry pin, ever jesting or telling forth merry tales, but now he hath given them over; yet if he have not set his joys on the ways of God and learned truly to be merry in the Lord, it is impossible we can say his carnal mirth is mortified. For as the schoolmen say, 〈◊〉 there is nothing corrupted till another thing be produced; there is no dissolution of wood until it be turned into ashes: so sin is never taken away nor utterly dissolved, until there be contrary grace brought into the heart in stead thereof; so than unless there be contrary graces wrought in the heart, as the contraries of all those sins foregoing, they are but only civilised, and not mortified.  
Fourthly, Sin may be said to be civilised, when it is overwtharted by a higher principle: as when a man is sensible of the wrath of God, and hath the flashes of an accusing conscience flying daily into his face, lying under the guilt of many horrible sins, it is impossible for him to go on with rest and quietness in those his unholy courses wherein he useth to walk; he may forsake them for a while, but yet he cannot mortify them: but as a schoolboy that plays the truant, while he is under the rod, he will confess his fault, and promise to do so no more, and he verily thinketh so at that time, and desires heartily so to do: but it is a desire that he is provoked unto for fear of the rod, and not for love of duty: for when once the rod is gone, and the smart over, than he falls to his old truanting courses again. So we read in the first of Jonah, that when the Mariners were in peril of their lives, than every one of them could call upon his God: but when the storm and danger was over, they quickly left off, and cared not for calling on God any longer.  
Fifthly and lastly, Sin may be said to be civilised by Gods giving of positive common grace; which he gives unto wicked men, as in Mat. 25. God gave unto the unprofitable servant a whole talon, which is supposed to be an hundred and sixty and odd pounds: so the Lord gives unto wicked men many good graces, as softness of disposition, lovingness or easy to be entreated; and hereupon they come to Church, hear the word, and perform many other Christian duties: yet all these be but common graces, which a man may have, and yet his sins not mortified, and therefore the Apostle saith, Mortify your members etc. Whence observe,  
That if we look to have any benefit by, or interest in Christ, we 
Doctrine.  must mortify all our sins, and all our corruptions; As if the Apostle had said, make all your earthly members to be as a dead corpse: now we, knowing a dead corpse, the eyes are there but they cannot see: the feet are there also, but they want strength for to go: it hath all the members, but it hath not life and power to fet them on work: so though sin be in you still, yet let it be like a dead corpse wanting life, like a dead Tyrant that can no longer rage: and hence it is that the Apostle saith, Let not sin reign in your mortal bodies: he doth not say, let it not be, but, let it not reign. Sin when it is mortified, is like a dead King that can call no more Parliaments: but a man may do for him what he listeth, because his strength lieth in the dust. If Christ be in you saith the Apostle, the body is dead because of sin, but the spirit is life for righteousness sake. Rom. 8. 9, 10. Again if a man have not the Spirit of Christ, he is none of Christ's; now if Christ be in you, the body is dead, if you consider the body as it hath relation unto sin. Again, if you live after the flesh, you shall die, verse 13. as if he should have said, if your flesh be alive in you, if your pride live in you, and if your infidelity live in you, if your hardness of heart live in you, if your wrath &c, live in you, and if you walk after these, you shall surely die: he meaneth not a temporal death▪ for so they must do howsoever they live; but his meaning is they shall die eternally; but if you mortify the deeds of the body by the spirit, you shall live; so than it is plain, there is no life of Christ to be had so long as you retain your sins, and therefore sin must be mortified,  
First, because Christ is a Saviour, and hence he is called Jesus, Matth. 
Reason 1.  1. 21. for he shall save his people from their sins; if therefore Christ do not save thee from thy sins, and if by the power of Christ thou mortify not thy sins, and give them a deadly blow, assure thyself he will never be a Jesus unto thee. It is true indeed Christ died for sinners, but it was not to let them go on in sin; and therefore if thou go on in sin, it is for thy damnation, and not for thy salvation; for he will first save thee from thy sins, or else he will never save thee from hell: so then consider if thy sins bear sway in thee; if they do, then know thou art delivered up unto the power of thy sins, and to everlasting darkness. For Christ is the true Physician of the soul: and you know that the Physician doth not bring a potion to put it unto death's mouth to kill death, and so to save the sick person alive: no, but he putteth it into the sick man's mouth to kill the ill humours that are in his body, that so he might not fall into the hands of death: so Christ came not to quench the flames of hell by his spiritual Physic, but to let his Physic fall upon the heart and soul of man to save him from hell. Therefore unless the blood of Christ do mortify thy sins, and crucify thy lusts, there is no hope ever to get Christ to save thee from hell and everlasting damnation. This is a true saying saith the Apostle and worthy to be received, that Jesus Christ came into the world to save sinners. 1 Tim. 1. 15. This is a faithful saying, and wicked men like it well indeed: For saith the drunkard, I am a wicked man, yet Christ came to save me. The whoremonger saith, I am an unclean person: yet Christ came to save me. The swearer will say, Christ came to save sinners, and therefore I hope he will save me too. No, no: Christ came to save sinners, that is such as were sinners, but now are none: they have and do repent. Jesus Christ came to save sinners (saith the Apostle) whereof I am chief. I was a blasphemer, and a persecuter, but now I am not. Hence then is the faithful saying, Christ came to save sinners, not still sinning. No, before, Paul was injurious, a persecuter, and lived in ignorance, and unbelief: but now the grace of our Lord Jesus Christ was wonderfully abundant through Faith and love towards him: so that the grace of God hath appeared to draw men out of blindness and ignorance therefore to say that Christ came to save such as live in their sins, and will live in them, as in sins of drunkeness, profaneness, or uncleaness, is a rotten saying: and this only is the faithful saying, that Christ came into the world to save sinners in whom the power of sin is broken: therefore if ever we look to have benefit or interest by Christ, we must mortify our earthly members.  
Secondly, because it is impossible for sin and grace to live and subsist 
Reason 2.  in one subject: it is impossible that they should ever stand together, and be in a man at one and the same time: it cannot be that one and the same creature can have the life of a swine and the life of a man: for if he have the soul of a swine, he cannot have the soul of a man: for they are two contrary distinct lives: and where the one is, the other cannot be. It is like hot water and cold: if it be cold, it cannot be hot; if it be hot, it cannot be cold. Even so, the life of sin, and the life of grace are two contraries: and therefore they that walk in their sins, walk contrary to God. Now the Lord saith, if you walk contrary to me, I will walk contrary unto you. Levit. 26. and two contraries we know cannot go together. He that walks in sin, walks contrary unto God: but he that goes on in the ways of grace, he walks towards God. Now, it is impossible to walk towards Dover and towards London at one and the same time: for every step he goeth forward to the one, it carries him backward from the other: so than if ever we will have the life of grace, we must forsake our sins; as it was with the house of Saul and David, Saul's house grew weaker, and David's stronger; so must it be with sin and grace, as grace grows stronger, so sin must grow weaker: as grace goes up, so sin must go down: And as Saul told David he would not give him Michal his daughter to wife, unless he brought unto him an hundred fore-skinnes of the Philistines; Even so the Lord saith that he will not marry the Lord Jesus Christ unto any soul, unless he bring the foreskin of every lust: he must circumcise the foreskin of his pride, of his covetousness, of his profaneness: this must be the offering and condition of marriage unto Christ; even the circumcision of the heart, and the mortification of all the corruptions.  
Thirdly, because else it is impossible to enter into heaven, if we mortify 
Reasan  not our sins: a man can never be capable of glory hereafter, that doth not mortify his sins here in this life. Suppose a wicked man should enter into heaven, it is impossible that he should delight in heaven, if he were there. You will think this a strange point: but give me leave to explain it a little; I say that a wicked man if he were in heaven, he could find no delight there. As for example, take a beast, for so is every man by his own knowledge, in regard of the life of grace, as saith the Prophet Jeremy, though a man take an Ox or an Ass, and bring him unto the King's table, and set before him all the delicates which appertain unto Kings: let him have a dinner before him that cost an hundred pounds, yet he had rather be in the fields among his fellows eating grass: or set a Crown of gold upon a beasts head, he will not regard it, but cast it off into the mire: for so long as the beast is not transformed and made capable of the honour that is in a man; he cannot conceive of the pleasures and delights that do belong unto man: Even so let a wicked man enjoy all the glory of heaven, and what will he say? We may perceive a little by bringing him to the Word and Ordinances of God: tie him to the constant use of them, to meditate on heaven, and to walk circumspectly and precisely in his whole course of life, and he will say, this is more than needs: this he thinks is too precise, too austere a life for him, he cannot away with such purity and strictness; but if he think this so strange which is nothing in comparison, and is but a shadow or poor resemblance of the holiness and purity that shall be; what think you would he do if he were in heaven, where there is nothing but continual praising and glorifying of God for evermore, where there shall not be so much as one earthly thought or word pertaining to the world or the affairs of this life, but a continual sounding forth of the praises of God? there is nothing but grace and speaking of heaven, all their words are heavenly, their joys are heavenly and their whole delight is nothing but sounding forth uncessant Hallelujahs unto God for evermore. Now if a wicked man were there, what would he say? surely he would say, they are all Puritans, and would never endure it. Alas, in this life there is but a little praying, a little grace, a little holiness, in comparison of that which shall be. Here we do but as it were peep into heaven: now then, if this be so tedious that wicked men cannot endure it, how will they like to be in a place where there is perfection of all graces, where there shall be nothing but praising God for ever and ever? Sure as I am the devil was once in heaven, and he cast himself out from thence: God did not though he did deserve it, and God would have done it, had he not been gone, as saith the Apostle; Judas verse 6. They left their first habitation, the original saith, they flung it from them, that is, as soon as they had sinned against God, and changed their natures, away they went, heaven was no place for them, they thrust themselves out, and could not endure to stay there any longer: for having changed their natures, they changed their delights, and therefore to praise and yield glory unto God, was death unto them, they being now corrupted through sin, and of an impure nature, heaven became a hell unto them. Is any man weary of grace and holiness? weary of well doing? weary of praying and of hearing the word preached? Is any man weary of good duties? of the worship and service of God▪ Let him know then that he can never endure the Kingdom of Heaven; for if he be weary of a little, what will he do when he shall come into a place where there shall be nothing but continual praising of God?  
Is it so that sin must be mortified if ever we mean to partake of Christ? 
Use 1.  then this condemns all those that go on in their old courses, in deadness and in security, in ignorance etc. taking hand over head vain hopes for true, feeding themselves with persuasions of salvation.  
But the Apostle tells us, that the foundation of God standeth sure, The Lord knoweth who are his, and let every one that nameth the name of Christ depart from iniquity. A wicked man cannot name the name of Christ till he depart from iniquity: much less can he look for salvation, because he cannot be saved without Christ: nay he cannot be saved by Christ unless he depart from iniquity.  
You say you hope to be saved; it is well; but God knoweth who are his: God goeth by his own rule; the foundation of God standeth sure. But who then are his? only those that name the name of Christ, and depart from iniquity; those only will he save, and none other: he will be no ba●d to thy sins or lusts, and wicked courses; for saith the Apostle, If any man be in Christ let him be a new creature; as if the Apostle in more words had said: If any man hope he is a Christian, let him see that he is a new creature; for there is no expectation of being in Christ, unless he be a new creature. All old things are passed away, and behold all things are become new; if thou be in Christ, all thy old praying is gone, all thy old hearing is gone, all thy old receiving of the Sacrament is passed away, and all things are become new with thee; thou must hear anew, pray anew, receive anew, believe anew, thou must live after a new sort; for all old things are passed away.  
Instruction to teach us, that it is not enough for us to let our sins die 
Use 2.  in us, but we must kill them; the Apostle doth not say, let your earthly members die of themselves, but, mortify them; many there be that let their sins die in them; as for example, when one is an infant, the sins of his Infancy naturally fall from him, when he is a child of more capacity; and when he is a youth, the sins of his childhood naturally drop away from him; so when he is a man, his youthful sins fall from him; and when he is old and dieth, all his sins naturally drop from him: But he must not let sin die in him, but he must kill it. Austin saith, if thou kill not sin till it dyeth of itself, sin hath killed thee, and not thou thy sin It is with sin as with a beast; if an Ox fall into a pit●e and die of itself, it is good for nothing (the hide only excepted;) but if it be killed, it is good meat, and becometh profitable unto the owner; even so if sin die of its own accord, it will do thee no good, it is worth nothing, it may lessen thy condemnation somewhat; but if thou kill it, than it will be profitable unto thee.  
In the fourth Chapter of Jeremy, we have a similitude taken from an Husbandman, where the Lord saith, plough up the fallow ground of your hearts, and sow not among thorns. Now, will a Husbandman say, there are abundance of thorns and bushes in my ground, but I will let them alone till they die of themselves, sure I am that they will one day die? no, no; the Prophet gives other counsel, plough up saith he the fallow grounds, and sow not among thorns; if thou dost not, they will grow up to that height and rankness that they will spoil the whole harvest. Even so if thou kill not thy sins, but suffer them to die of themselves, they will spoil all thy spiritual harvest, and quite banish thee out of Heaven for evermore.  
The Third use may manifest unto us that the work of our Redemption 
Use 3.  is no easy work, as many men in the world think it to be. The Apostle saith, mortify your members; now can a man stab his own arm through with ease? can he cut off his Leg or any other member without feeling any geeat pain? no more can a man kill his sins and mortify his lusts with ease; It is called mortification to show that there is a great deal of misery and pain in it. The Apostle saith that those that are Christians, have crncified the flesh etc. Gal. 5. 24. and therefore Repentance is set out unto us by crucifiing, which is the hardest of all kinds of mortifying. Can a man set his flesh upon the Tenter, pierce his hands and feet with nails, laying his whole weight upon the Tenter, and yet feel no pain? Cicero a wise Heathen saith, that crucifiing was a torment that cruelty itself had invented to put a man to death, it being the soarest kind of death that could be devised. And the Apostle to set forth Repentance what it is, shows it by crucifying. It is an easy matter to cut off the outward act of sin, as of swearing or drunkenness etc. this is an easy matter; but to crucify a man's lusts and to mortify daily the body of death, which be beareth about him; this is a hard thing indeed. A Father saith it it is the hardest Text in all the Bible, and the hardest duty in all Christianity that we can go about; they that can do it, can do all things; and therefore let a man resolve with himself, that unless he attain unto this, there is no Christ for him. How shall we, saith the Apostle, that are dead to sin, live any longer therein? Romans 6. 2. The Apostle makes it a Paradox, and wonders that men should be so unreasonable as to think that they are crucified with Christ, and yet live in their sins. Is it possible that you can be dead with Christ, and yet live in your sin? No, no, it cannot be.  

Object.  But some may object and say, what doth the Apostle mean to exhort the Colossians unto Mortification? were they not already mortified? did he not say a little before that they were crucified and buried together with Christ?  

Sol.  Yes it is true; but they that have mortified their earthly Members, must go on and persevere in this Mortification, and that for three Reasons;  
First because the very same sin that hath been killed, will live again unless it be continually mortified; for sin is strong-hearted; it is not every blow that will kill sin stone-dead; no, no, we may say of sin as some I say of Cats, they have nine lives; kill sin once and it will revive again; kill it the second time and it will yet live; kill it the third time, it will yet have life; unless it be continually mortified, it will never be stark dead; and therefore the work must be continued, as Christ said of his disciples, If you continue in my Word, then are you my Disciples indeed: So if we go on in mortification, then verily are we Christ's Disciples.  
Secondly, suppose the sin mortified do not rise again; yet if we go not on in the way of Mortification, there will arise another sin in the room of it. Sin is like the Monster Hydra; cut off one head, and many will rise up in its room; Even so it is in the body of sin; therefore thou must daily mortify it, or else it will grow again. There is a History that speaks of a Figtree that grew in a stone wall, and all means was used to kill it; they cut off the branches and it grew again; they cut down the body and it grew again; they cut it up by the root and still it lived, and grew, until they pulled down the stone wall. Even so it is with sin; lop off the branches, it lives; cut down the body, it will not die: dig up the roots, and it will still revive, and will never leave growing until God pull down the stone wall of this our earthly Tabernacle, and lay it in the dust, and therefore we must still be mortifying of it.  
Thirdly, because as we mortify, so we mortify but in part; as saith the Apostle in another case, we know but in part etc. so may we say of this duty, we mortify but in part; as we may say of a man breathing out his last breath, he is a dying, but not quite dead; so we may say of sin, though it lie sprawling upon the ground, yet it is not dead, the last gasp is not past. Nay, it may be sin is more striving in the heart of a child of God converted, than it was before conversion. As an Ox or an Ass when they have their death's blow, will lash and struggle more then, than they did in all their life time before; but this is nothing but the pangs of death, being giving up their last breath. Hence it is that the Apostle saith, that the flesh lust●th against the Spirit, and the Spirit against the flesh. Gal. 5. So that they could not do what they would, verse 17. as if he should say, sin is so mortified that it hath his death's wound in thee; else thou canst not be the child of God; yea such a death's wound, as it cannot possible recover again.  
If a man that hath received his death's wound, should send for all the Physicians in the world, and take all the Physic he could, and use all the means under Heaven, yet they can never recover him: So when a man is converted unto God, as soon as ever the work is wrought in him, sin hath his death's blow; and although the Devil come as Physician with all the Cordials, Juleps and Balms under Heaven, and use all the shifts and devises in the world, yet he shall never be able to recover it again; all will not do, why? because it hath received its death's blow; it may be, with his industry and cost he may make the face of sin look fresh and fair for a time, but it hath it death's wound and it will down at the last.  
The last Use may be of trial and examination whether sin be living 
Use 4.  or dead.  
Now that we may know whether we have mortified our sins or no, let us observe these marks following.  
First, they that have mortified their sins, live in the contrary Graces. Hence it is that the Psalmist saith, that They work no iniquity, but walk in thy paths, Psalm 119. 3. First, they crucify all their sins, they do no iniquity: Secondly, as they do no iniquity, so they take up all the ways of God, contrary to that iniquity; as they give up all the ways of sin, so they take up all the ways of Grace; they walk in all God's ways. So that here is the question, if a man giving over his sins do take up all the Grace's contrary to those sins. This is a rule in Divinity, that Grace takes not away nature; that is Grace comes not to take away a man's affections, but to take them up.  
Suppose a man be subject unto anger, when he is a little moved, grace comes not to take away his anger, but to take it up from a worldly thing, and to set it against sin which is truly evil, that so he may be angry and not sin. Grace comes to qualify his anger; and to take it from the ways of sin, and to set it upon God's ways.  
Again, a man is subject to be merry; Grace comes to temper him, not to take away his mirth, but to set it upon a right object, as to delight in God, to be merry in Christ, to rejoice in his Word and Ordinances, in his children, and in all the ways of Grace.  
Another is given to impatiency; Grace comes not to take away his impatiency, but to set his impatience against his sins; so that when he sees his sins, he shall not be able to endure them, but his soul will groan for them, and his heart will rise against them.  
Another is given to revenge: now Grace comes and takes him away from being revenged on his neighbour, to be revenged on his sins; so that with the Apostle we may call revenge a piece of Repentance, therefore this is a true trial whether our sins be mortified, if our affections be taken away from the ways of sin, and fast set upon the ways of Grace and godliness.  
Secondly, if a man be mortified indeed and in truth, than he is dead unto every sin; if a man be killed, he is dead in every member; so if a man be dead to sin, no sin can ever reign in him; not one lust nor bosom sin, no not the sin of his trade; no corruption though never so dear, though it be the sin of his right hand, or right eye, yet it can never have dominion over him, if he be dead to sin; therefore if a man live in any one sin or sweet lust whatsoever, he is a dead man and hath not one jot of Grace; if there be but one known iniquity in a man, that he lives and dies in without repentance, that one iniquity shall kill him to the put of hell, Ezek. 28.  
The Schoolmen say, that if a Sow do but wallow in one miry or dirty hole, she is filthy; so if a soul wallow but in one sin, it is abominable. If a man stab himself but with one knife so that he die, he is as truly killed, as was Julius Caesar, who was stabbed with three and twenty knives. So if a man should be free from an hundred diseases, and should die of one, what would it benefit him to be free from the rest in respect of his life? surely nothing at all. That man that hath his pride, his Covetousness, his usury, hatred, malice, deriding of God's people, all these being dead in him; yet if self-love and security etc. be not dead in him, these argue his case to be naught; he is not yet qualified for Christ; for there is no mortification at all in him.  
There be many sweet means to allure us unto mortification, but time will not permit us to speak of them; but this let every man take notice of, that so long as he liveth in sin, he is altogether uncapable of Christ. The Apostle saith, we know that the Law is not given unto a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for the unholy and profane, and whatsoever is contrary to wholesome doctrine, the Law is for such men: But the first Doctrine of the of Christ, is, Repent of thy sins, deny thine own ways take up Christ's cross, and follow the Lamb wheresoever he goes. Here the Kingdom of Heaven is laid open to all the world; Let men's miseries be what they can be, and although their sins be never so great, Christ cometh to redeem them; yea though they have a whole Hell of sin in them, yet if they have a heart to entertain Christ, his Grace is so rich and all-sufficient, that it will save every man that enterteineth him.  
There is a Proclomation openly made in the Market place, Ho, every one that thirsteth, come unto the waters Isa. 55. 2. As if he should say, Ho, every one that hath a mind to Christ, come and have him; every one that hungers and thirsteth after Christ, let his sins be never so great, and the number never so many, here is hue and cry after him; Come unto the waters; He saith not come unto the water, but, waters; not a little low brook or stream, which is not able to wash away all his sins, but there is an Ocean of waters ndefinitely: waters in the plural number, declaring the fullness and sufficiency to cleanse the most leprous soul, be he never so much stained with corruption. It is said by the Prophet Obadiah, that the Lord will send unto his People Saviour's, verse 21. not in the singular number, but Saviour's in the plural number; not that there were more Christ's then one; but to manifest the fullness of Christ, he is a rich Christ, full of salvation for all them that come unto him; Therefore if there be any man that mourns and laments for his sins, let him come unto Christ and welcome; for there is a Fountain laid open for Judah and Jerusalem to wash in: but let him know upon what terms he must come, if ever he mean to have Salvation by Christ; observe the strict Conditions, and walk by the straight rule of Christ: he must resolve with himself come what will come, to stand or to fall with Christ; delivering up all his lusts and corruptions at his command, whensoever he calls for them; he must not part stakes with Christ to delude him, but he must be true and faithful unto him, he must wholly deny himself, and lie down before Christ to let Christ do what he will with him, and, these only are the terms he must expect Heaven upon; and thus doing, he may have Salvation according to the desire of his soul.   

THE SINFULNESS And Danger OF HYPOCRISY. As it was delivered in a SERMON upon an extraordinary day of Fasting and Humiliation. By WILLIAM FENNER, Minister of the Gospel, sometimes Fellow of Pembroke Hall in Cambridge, and late Lecturer of Rochfort in Essex.  
London, Printed by E. T. for John Stafford.   

THE SINFULNESS And Danger OF HYPOCRISY.  ISA. 58. 4. later part. Ye shall not fast as ye do to day, to make the voice to be heard above. 
YE shall find that there are two main things in this Chapter.  
First, A commission the Prophet hath to do his duty, it is from the Lord.  
Secondly, the Execution of his duty.  
The Commission is in the first verse. Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgressions, and to the house of Jacob their sins; this is his Commission to tell them roundly of their sins, spare not, saith the Lord, and it is no other commission than all the Ministers of God have, (especially upon such fasting days as this is) to be faithful to the people, to make known unto them all their sins.  
Now in the execution of it, there are two things, mainly considerable.  
First, a discovery of their sins.  
Secondly, A rule for reformation, set down 6. 7. verses.  
The discovery of their sins is to the latter end of the 5. verse.  
Now in the discovery we find these sins very remarkable.  
First, their falseness, they were a company of stately Hypocrites, a company of brave people; that could pray as well as any in the world, keep a fast from morning till night, I say, they were people of a stately carriage, but of a false spirit.  
The second was their confidence upon their duty, as they were stately for their parts, and policy, so they are as confident, as stately, when they did pray and fast they could rest upon their duty, as in the third verse, Wherefore have we fasted, and thou seest it not? We have punished ourselves, and thou regardest it not. God gives them an account for that, and discovers their sins which are the causes of it, and they are two.  
First, he shows the unprofitableness of such kind of services, they bring no soule-profit with them.  
Secondly, such services are unacceptable to God, for saith God, in the beginning of this verse, all the fasts do but end in strife, and debate: Consider the work we are in hand withal, and let us apply this to ourselves this day; saith God by the Prophet in the Text, You shall not fast as ye do to day, to make the voice to be heard above; as if God had said, this is not the business that I have chosen, (as in the next verse it follows) to hang down his head for a day; to droop in his affections, to be seemingly humbled, and afterward to sprout up again, as pert, and ready to sin as ever; it is not squaling and crying a little while will serve the turn, perform the duties of a fast, if you will keep a fast aright.  
In the Text are three divine truths, partly in itself, and partly in what is before and after it; they are these three, I shall only touch upon the former, though I name all, The first is this,  
That Hypocrisy, or falseness in a day of fasting, and prayer, takes away the life of the duty, this shall be confirmed by and by. The second is this,  
That false, and slight Hypocrites, they will be content to be frequent in fasting, and prayer. The third is this,  
That fasting rightly improved, will put an edge upon our prayer.  
I shall only speak a word of each of these; for the first, and I name it again, I say Hypocrisy in duties of this nature does take away the life of the duty; It riseth plainly out of the Text, Hypocrisy in duty takes away the life of the duty, saith the Lord, I have not chose this fast but this is the fast that I have chosen, to lose the bonds of wickedness, to take off the heavy burden, and to let the oppressed go free, to deal thy bread to the hungry, to bring the poor unto thine house, this is the fast that I look at.  
I do not look that a Son of God should come to gild over a day of fasting, to weep and howl it out, but the thing the Lord requires is to ease the burden of the afflicted, to help the poor and oppressed ones; this day of fasting and prayer will be the saddest that ever England had, if it do not end in the reformation of the Nation.  
An hypocrite will perform as glorious duties, it may be better than you, but there he rests, and spares all cost, he joins not charity with his pretended sanctity.  
Secondly, False and slight Hypocrites will be frequently in fasting and prayer; This ariseth from the other part, Hypocrites will be very forward, they can say, we have fasted and prayed, we have done this, they can take delight in approaching to God, they will come ne'er the business, and say, When will there be a reforming of what is amiss, both in Church and state? they make a great stir, and in mean time suffer many poor servants of God, to perish for want of sustenance about them; In this I do not mean, (mistake me not) that the servants of God, should not do these duties, but all that I say is to prove that an Hypocrite may do these duties; and this considered, you will find that there are not a few such amongst us, because all we do, if rightly done, must spring from other principles, if you should fast every day in the week, it would not do, unless the other duties (before named) be performed. I say not this to discourage any of you from the duty, for I set a high esteem upon the duties of this day. It is like great Ordnance, which will make a breach in a Castle, when musket-shot will do no good. Through God's blessing, this hath done more than all other duties, cast out such subtle devils, that nothing else could do.  
Thirdly, Fasting rightly improved will put an edge upon duty, especially upon prayer. The scripture prous this, that fasting and prayer together, a fast cannot be kept without prayer. Now I return to the first Doctrine. which is the main thing I do intend, which is this, namely.  
That Hypocrisy in duty, will take away the life of the duty. I say falseness 
Doctrine 1.  and hypocrisy in the duty, will spoil that duty. Ye shall not fast as ye do to day, to make your voice to be heard above, here you make a great noise, but all the while ye are not heard, ye do not reach the mark, and so you lose the game. A Cannon may make a great noise, and yet come a mile short of the mark, for hypocrisy takes away the life of the duty, your Cannon Boar is warped, so your bullet goes beside the mark, it must be a prayer rightly and understandingly made, that the Lord will hear: There is a phrase to this purpose. Deut. 5. 28. and the Lord said, I have heard the voice of the words of this people, which they have spoken unto me, they have well said all that they have spoken.  
There is a passage about this, 2 Chron. 3. Then the Priests and Levites arose, and blessed the people, and their voice was heard, and their prayer came up to his dwelling place, even to heaven, their voice was heard, because their prayer was made in sincerity. Your prayers do not come high enough, you do not speak home enough: if you did, you should certainly be heard, if it be in sincerity.  
Now a Hypocrite may lift up his voice strongly, and yet never be heard, never come up to Gods dwelling place, their prayers many times fall back upon their own faces, (like spittle against the wind,) and never come to God's presence; mark I say, hypocricle takes away the vigour and life of the duty, saith the Lord, This is not the fast that I have chosen; not the prayer, that I would have made, these prayers are but Arrows shot out of a weak Bow, that come not half way to the mark.  
Now we proceed to open it in the particulars; I will bring two or three arguments to prove it that it is so.  
1. You shall find that Hypocrisy in these Ordinances doth spoil all upon these two or three grounds. The first is this, Because all this falseness, and hypocrisy, is directly against the nature of God: you have a strange passage to this purpose, Mat. 6. 5. And when thou prayest be not as the Hypocrites, for they love to stand, and pray in the Sinagoves, etc. verily I say they have their reward; what is that? what is the reward of a false hypocritical prayer? he hath his prayer, that is all, his work for his work, a day of fasting for a day of fasting, that is all, a poor reward. It too often falls out, that amongst your children you have one that is a spend-all, a riotous person. Now when the father comes to make his will, he gives to each of his obedient children, such a portion as he is able, but when this his lewd son comes to be named, what saith he, to him? I have given thee so much and so much time after time, thou hast spent all I have, now only a shilling for thee; and that not out of any love neither, but to stop thy mouth from troubling thy brethren for any more: so we come to fasting and prayer, well (saith God) you shall have your reward, I will give you twelve pence, you have been false, and vile with that mercy that you have had, therefore look for no more. And thus when the Hypocrite comes to see what he hath got by all his duties, it will be just nothing, this is the point that I mean, I will prove it in three particulars, that falseness, and hypocrisy in duty takes away the life of the duty.  
First because hypocrisy here, is directly in opposition to the nature of God, and therefore the Lord cannot possibly accept of it. I do not care for them saith the Lord; I will none of their services, they are directly against my Name, Jehovah is God's nature, which hath a being, hypocrisy hath no being, nothing in it, therefore no being. In your prayer you tell God you sin, you mean not to leave it, and what tell you me of such a kind of prayer? it is a picture of a prayer, and no prayer, a picture of a man (as we say) and no man. I beseech you to consider it, all prayers that are made in this way, they are nothing: see a passage. Mat. 15. 8. saith God, this people draw near to me with their lips, but their heart is far from me, therefore he saith, 9 verse, But in vain they worship me: it is all to no purpose there is an emptiness in all this, a poor ignorant creature may run to Church with the Pharisee, and fall down upon his knees, and babble over his prayers, and all this comes to nothing, for I say all traditional worship is against the nature of God, hence nothing: so all Idol worship is nothing. God is a being Jehovah, Idol worship hath no being, therefore nothing: you shall not see more cost, and bodily labour, more ceremonies and specious show, in any religion under the sun then in Rome, yet all this nothing, because outside service, a little fire will quickly consume all this. Now if you come before God this day, and do not bring your heart in a fit temper, according to the rule of God's word, if you mean not to be in earnest with the Minister, in sealing up your souls in the Covenant of grace, all will prove to be nothing, you shall have breath for breath, you will do no good, to distressed England, reformation, shall not be one inch, furthered by this day's work of your fastings and prayer.  
Secondly, Hypocrisy takes away the life of the duty upon a second ground, because from hence the Ordinance of God (this very Ordinance we are now about) gains an heavy blow, therefore certainly it will lose the life, and comfort of it by hypocrisy; as thus. First from hence it comes to pass, that Ordinances used, (or rather abused) give occasion to the enemies of God to open their mouths, and speak basely of these Ordinances, as if they had nothing in them: the Ordinances themselves suffer much in this, they can say they are frequent in these duties, such and such keep whole days of fasting and prayer day after day, and yet return again to their sinful courses, as bad drunkards, and thief's the next day as ever, hence say the Papists, and profane persons, these are the fasters, what amendment see you in them? and hence they conclude, what should weeping, fasting, and prayer do? God regards them not, they have nothing in them, no benefit comes by them, people are not converted that use them, they are as ignorant as they were, no change wrought upon their spirits; Thus the Ordinance is slighted.  
Secondly, Hypocrites do pervert the Ordinance, for they use it to a wrong end. They take up fasting and prayer, to get further leave to sin, to grow stronger in their corruptions to morrow: hypocrites are strengthened in sin by the Ordinances.  
Thirdly, because the heart of a man in the duty is the heart of the duty, your hearts are the heart of the duty, therefore the Lord requires such a kind of heart of his servants at the time of duty, as is agreeable to the duty, now hypocrisy takes the heart off from the duty; therefore the duty cannot be accepted. Now I doubt there is many a poor unprepared heart before God this day, you do not mean to bring your sin to the duty, but the duty to your sin, you do not mean to leave your uncle an practices, and evil courses; if it be so, mark what I say, the duty is gone, the day is lost, for the very heart and spirit of the duty lieth here: the Minister he labours, prays and preaches, you may weep, mourn, and lament, yet if the heart be not in the duty, all is nothing, but as a dead carcase without a Spirit.  
The Use will be a word of reproof, for I say, falseness, and hypocrisy 
Use.  takes away the life of the duty, 3. Arguments you have had to prove it. Now for reprehension, it will reprove us for all those airy duties, and outside services we do perform, many come to a duty, and leave their hearts in their Chests, amongst their Treasure, many come in discontent, and strife, they resolve, for all this, I will when conveniently I may, give my brother a private wound. This now lets out the very heart blood of the duty.  
I do confidently believe, if all the people of the Nation could but keep this day of fasting and prayer, sincerely from the heart, you should quickly see the Angel stopped, the sword sheathed, and the Nation healed.  
Now to reprove you of your hypocrisy, I will show you the saplessenesse of such duties in these particulars.  
First, remember this, and consider in the name of God, in what a lamentable case that man will be, that looseth all the benefit of this duty, I have known a man, that hath bought a ship, fraughted it for a great voyage, laid out all his stock upon it, gone out to Sea, dashed it against a Rock, and lost all, and come home a beggar: days of fasting, and prayer, are as ships that we put all our stock, and treasure in, (mark this) if they come home empty again, if they bring no mercies, nor blessings with them, you are undone, you had need to get a brief, to be gathered for in the parish, and all will▪ be too little to get you up again; when you come to enter into covenant with God, will you deal deceitfully? what shipwreck do you hereby make of your consciences? have ye abused many heavenly opertunities, and will you do this also? all the congregations under heaven, will not be able to raise your wants; be not deceived saith the Apostle, What a man sows, that he shall reap; so what you sow in these duties; that, and no other fruit you shall reap.  
The second thing is this, a word of information, to inform us how to fast aright.  
First, I will inform you of the reasons of it, consider this, if your soul be not bettered, your family not amended, the Country not reform, superstition not abated, the persecuted Church of Christ not relieved, I will give you the reason.  
I am afraid the hearts of men are not fitted for this great work, I doubt that many of the great men of the Nation do not sightly understand it, Ministers are not rightly qualified for it, Congregations are not throughly humbled; If you hear that things do miscarry in the Palatinate, that things grow worse and worse, that the plague increaseth, then remember there was hypocrisy in the duties, and so you lose the benefit of this day; therefore if hypocrisy takes away the life, and benfit of the duty, then look well to yourselves, and look well what you do this day, look well what you go about; that so you may enter upon the duty as you should.  
Consider of it for the Lords sake, be true to God, and your own hearts, you know not the danger of a day of fasting ill spent; which that you may avoid, I will give you some motives and rules,  
Take this for a motive, consider yourselves upon your death beds, (It is a sad thing that I shall tell you) is it not fearful to consider, that when you are in great distractions, full of various thoughts, those things that are brought for Cordials, and comforts to your deserted souls, should prove troublesome, and heart-breakings unto you? A man upon his deathbed sends for a Minister, he comes unto him, and finds him in sad didst empers, crying, No God, no Christ, no mercy, no comfort, what will become of me? I know not what to do; why man, what is the matter? you that have fasted, and prayed, and been frequent in these duties, you that have kept the sabbath, regarded God's people, releived the poor, there is no man in the Town can pray like you, you can make a prayer of two hovers long, what do you think there is no mercy in God, no pity in Christ? Oh (saith he) this is my bane, my fasting, and praying is the cause of my woe, for I have but mocked God in all this. I have seen sad experience upon a poor soul's heart of this; prayer and fasting rightly observed is a flame of all other duties, all other are but one duty, but a flame of all duties are in this fire.  
Now when a man shall see the grave open, the wife stand weeping, the child sighing, when his eyes grow dim, his lips pale, now for him to say, I have had a by-respect in all my duties that I have performed, I have been a deceitful man in my trade, etc. what tell you me of fasting, and duties? I have fasted my soul to hell, and there I shall feel the sad consequence of my hypocrisy. Consider of this, ye that will pray and cheat, pray and be drunk, ye that to morrow will go to a stage play. Is this your fasting, and praying? when you are in hell, than it will come to your mind, how you have fasted away your God, your Christ, how you have slighted these; this will make a man tear his flesh, from his bones, his should move us to be serious in this duty we are now about.  
Take an other Motive, and it is this: Bring what ever you will to God, and bring not this, all is nothing, and all the services you can perform without this are nothing; if you do not bring a heart sprinkled with the blood of Christ, a sincere honest heart, all else will be but dung; bring all parts, and duties, you cannot so much as pray aright without sincerity: do you remember what Simeon said to his father Jacob? pray you let Benjamin go down, no; I will not, take money, and Camels and what else you will, but Benjamin shall not go; but saith he, unless, Benjamin go, I will not, because else I shall be taken for a spy: So when ever thou goest to pray to God, be sure thou take Bemjamin with thee, thou mayst carry all thy parts, and duties, unless Benjamin go, it will not do: Now by Benjamin, I mean sincerity, you may spend tears about the duty in hand, varnish over the duty, as much as you can, all the eloquent tongues of greatest Orators will not be heard, nay if all the Angels in heaven should bring tears, and blood, for our deliverance, all this will be nothing; unless we have an honest sincere heart, a faithful heart, in which there is no guile, a man that hath an honest heart, when he confesseth sin, it is with a purpose to leave it, he doth not confess and sin, sin and confess, but he is in good earnest, which that you may do, take a rule or two;  
First, Ye that are come to seek God this day, study whether the work of this dayspring from living principles, or no. There be painted Flowers do not smell, but take Flowers out of a garden, and they smell by reason of their sweet principles: so there be painted duties which smell not sweet in the nostrils of God, therefore consider, are your duties sincere? do they smell? have ye not only an artificial weeping, like those women in Jeremy that could weep when they would? But do ye weep from your hearts? you know, painted food, it satisfies not, study to find out that your duties come from a living principle, and not by art; labour to have it spring from the blood of the Covenant, and thereupon, thou goest to duty. I could tell you of many deceits, one is in the affections, what is Christ come to town? miracles wrought? well, I will go see it, and all this while he hath only a little oil in the Lamp, none in the Vessel. Oil in the Lamp, I understand to be some smaller work of God's spirit, some outward principle; Oil in the Vessel, I understand to be some inward principle, that ariseth from the Covenant of grace.  
Secondly, Take this for a note, consider in all these actions (for in this day we are in clearing our account) whether your opposition to sin be carried on strongly, and unchangeably; you are now come to have sin rooted out of your hearts, your affections; you are a dealing with a malignant party, that hath already got within you: now here are the things you should look after, consider whether the change of your spirits be continual at all times, (except passion, and temptation, which may eclispe the rarest Christian) may be when the Ministers heart is enlarged in prayers, and praising God for you, God comes in and enlargeth your heart like a land-floud, which doth not hold long, godly sorrow for sin, should be like a woman's sorrow, that weepeth for her child, she cannot but weep, the more you comfort her, the more she weepeth, ask her a reason, she will say she cannot help it, so our mourning for sin and opposition against sin must be carried on in a constant course, our weeping for the Church of God▪ must not last only for a day, this day, and end to morrow, but it must be constant.  
Lastly, when a man fixeth his soul upon the duty in sincerity, he shall find sweet comfort to his soul; a man in this case, doth not mind what God gives him, but how he accepts of his duty, that is all he requires, but know assuredly God will fill the hungry soul, and recompense the well doers, no man shall serve God for nought. Now I can tell you the reason, why you do not find more comfort by your fasting and prayers, it is for want of a dram of sincerity, you should always, when you work for God, when you fast and pray for God, do as the Joiner doth, he shaves, and brings his rule, and measures, shaves, and measures: so should you, pray and look up to heaven, fast and bring the duty to the word, always pray by rule, never keep a fast without a rule, and then be assured, you shall be a workman that needeth not to be ashamed. This I have spoken only to prepare you for the work of the day, be sure what ever you do, see that it ariseth from a new and living principle: let it not be like a land-floud, that is dried up assoon as therain is over, but let it be like a gliding stream, which keeps a constant springing course, that so you may walk in the strength of this days fast, all the days of your life, which grant dear Father for Christ his sake.  
Amen.   

REFORMATION UNDER CORRECTION, The way to prevent DESOLATION. As it was delivered in a SERMON, By WILLIAM FENNER, Minister of the Gospel, sometimes Fellow of Pembroke Hall in Cambridge, and late Lecturer of Rochfort in Essex.  
London, Printed by E. T. for John Stafford.   

REFORMATION UNDER CORRECTION, The way to prevent DESOLATION.  JOB 34. 31. 32. Surely it is meet to be said unto God, I have borne chastisements, I will not offend any more. That which I see not, teach thou me, if I have done iniquity, I will do it no more. 
THis Text is a precious pattern of seasonable counsel, by Elihu given to afflicted Job, wherein resolution to be reform under the rod of the Lord, is both commanded and commended. Surely it is meet to be said, etc.  
I will not spend time to divide my text into parts, nor to observe the various readings thereof, but shall briefly observe the doctrine which naturally ariseth from the Text, and which will be very suitable to our present occasion. viz.  
Under the rod of the Lord, people should resolve to reform. Or thus; Resolution 
Doctrine.  to reform, should be upon the heart of all them that smart under the rod of the Lord. Surely it is meet, etc.  
There are three things that I intent to speak to in the prosecution of his point.  
1. What kind of reformation it is that we should resolve upon under the rod of the Lord.  
2. What arguments should prevail with us to resolve to reform, because we feel the Lord strikes us.  
3. What course we should take for our reforming under his rod.  
That we are under the rod of the Lord is evident, there are smarting rods upon our backs. The rod of the continuance and speading of the noisome pestilence. The rod of unseasonable weather, this droughty pring, and unseasonable frost; surely then it is meet to say, We will bear chastisements, we will sin no more.  
I begin with the first, viz. What kind of reformation it is that God commands and expects from us, when we are under this rod? This I shall open in six particulars, and therein unbowell my Text.  
1. In the work of reformation under the rod, we must have reference to him that useth the rod, go to God, and set ourselves to amend what is amiss, as under the eye of God, under whose lash we smart; this lies in the text, Surely it is meet to be said unto God, I have borne chastisement, etc.  
Go to God, and set thyself as under the all seeing eye of God, endeavouring to reform what is amiss. It is an easy thing for Ministers to be pleasing to a people, for Children to give content to their parents, for one neighbour to stop the mouth of another. But mark what contents God, the inside reformation, as well as the outside, when God and I am alone as well as in company, when I am under God's hand, I must go to God, when I am reforming; that is one thing.  
I could show it you how the Lord Christ struck down Paul, when he was breathing out threats, and blood against poor innocent Christians, who, when he was struck down, saith, Lord what shall I do? shall I back again to the Scribes, and Pharisees, and tell them what a blow I met withal? or shall I go on to the Saints, and tell them what cruelty is intended against them? Lord whither shall I go? He looks to God that smote him.  
There is one thing more, (and this will follow from the former) always be sure to be guided by the rule, (that is the word of God) in reforming of that which is out of order, whether in your spirit, or life, That which I see not, teach thou me, if I have done iniquity, I will do it no more.  
Teach thou me, etc. Mistake me not, I do not here speak against conferring with Christians, consulting with ministers in matters dubitable, but always heed this, stick not in the opinion, stay not in the Judgement of any, be he never so wise, never so pious, but labour to see a word of warrant from the scripture, and trust only to that, say, I must do so, and so, I have it from God's mouth, I may take such a course, I have God's word for it ●●●●ple would not be so giddy, in running after new and strange opi●●●●●●f they would but consider this; always go to God, and say, Lord, that which I see not, teach thou me, and if I have done iniquity, I will do it no more.  
Secondly, In reformation under the rod, you must be sure to have your work guided by God himself, as Isa. 2. 3. He will teach us his ways, and we will walk in his paths. so Psal. 86. 11. Teach me thy way O Lord, and I will walk in thy truth: knit my heart unto thee, that I may fear thy Name.  
Thirdly, in the work of reformation under the rod, you must be careful to reform in one particular, as well as another; you must go through, stitch with this business; that which I do know, and may know to be blame-worthy and have borne chastisements for, in that I will offend no more, and if any thing further shall be made known unto me, I will stop in my course, and if it can be found out that therein I have sinned, I will do so no more. For know assuredly, he hath not reform in any thing aright, that doth not reform in every thing blame-worthy, as, Hosea 14. 2. saith the Prophet, Thou hast fallen by thine iniquity, what follows? then saith he, ver. 3. Take unto you words, and turn to the Lord, and say unto him, Take away all iniquity, and receive us graciously: Take away all, spare none, every eye that offends, every hand that sins, every lust that provokes, though never so dear unto thee, forego all manner of profit, and credit, in regard of thy temporal calling, if it prove to be a sin; bear with one, and in God's sight thou bearest withal; live in the breach of one of God's commandments, and thou art guilty of the breach of all.  
Fourthly, in reformation under the rod, you must not only reform, in what you yourselves do, or may understand to be amiss, but you must take direction, to know what is blame-worthy, be eager and earnest, to understand wherein you do amiss; say, Good Lord, if I do amiss in relation to others, as a husband, as a wife, as a Father, as a child, as a Minister, as a hearer, as a servant, as a Master, as a doer, as a sufferer, Lord show it me, Lord show me my fault, that I may reform.  
Make an earnest desire to God, and say, Good Lord, if any thing be unblamable, let it have no shelter in me, search me, if any way of sin, try me if any way of wickedness be in me, and lead me in thy way for ever, as it is Psal. 139. 23, 24.  
Thus make your requests to God, this practice will prove the sincerity of your hearts, thus praying you may know what is out of order, when you compare your life, and the word (which is the rule) together. Mark what he Prophet Jeremy saith, Lament. 3. 39, 40. Wherefore is a living man sorrowful? Man suffereth for his sin, let us search and try our ways, and turn again to the Lord; Let us look to our ways: this hath been my opinion, my practice, my way, are they answerable to scripture, consonant to the rule, the word of God? this we 〈…〉 labour to know, when we would reform our ways.  
Fifthly, a Christian under the rod should be so wrought upon with a Resolution to reform, that he should by solemn covenant bind himself to God for the future, even all his life long, mark the text, Surely it is meet to be said; to whom? to ourselves? no, to be said▪ to God, I have borne chastisements etc. say, Lord, thou that hatest every evil way hear me, what I have to say, that have run out of the way, Thou that art privy to all my sinful affections, help me to be reform, I resolve (by thy help) for the time to come to be more exact in my obedience to thy law, that knowest my trouble, and affliction, make me reform under the cross. This was David's care Psal. 66, 13, 14 I will go into thine house with burnt offerings, and will pay thee my vows which my lips have promised and my mouth hath spoken, in mine affliction.  
When he was in trouble, and under the rod, he promised something to God, and now he resolves to be careful to pay it.  
Sixthly and lastly, Christians under the rod, must severally, and personally, (not only jointly in company and assemblies) reform what is amiss according to the forementioned rules. He doth not speak in the plural number, It is meet for Cities, Countries, and Kingdoms, or Nations, but, It is meet for me, that is, for every particular man, and woman, of what degree, estate, or condition soever, this must be my work, my task, my care, husband apart, wife apart, child apart, servant apart, Minister apart, people apart. For usually that is done to best purpose, which is done single, in a way of secrecy. The soldiers come to John, and say, What shall we do? the Publicans and sinners, What shall we do? every one of them in particular desired to know what belonged to them in reforming, this lieth plainly in the text.  
Seventhly, There is something else that I meant as a seventh help, it is that Christians should not only look upon their reformation under the rod as a task necessary and as a duty commanded, but they should look upon it, as an employment comely and lovely; meet saith the text, what a beautiful and beseemingthing, is it in a Christian resolving to be reform under the rudde? And thus we have done with the first thing propounded, viz. what kind of reformation it is, we should resolve upon under the rod.  
The second thing propounded, is what arguments may prevail with Christians, according to the latitude of this Text, thus to reform under the rod. There are arguments of two kinds, that I shall suggest.  
First, some in relation to God.  
Secondly, some in relation to ourselves.  
First, in relation to God, I shall name six or seven, whereof five I shall find in this chapter.  
First, because God that calleth for Reformation under Correction, is the author of every blow, of every scourge, he it is, that breaketh the bones that teareth the skin, that bruiseth the flesh, this you may see in the 13, 14, 15. v. Who hath given him a charge over the earth? or who hath placed him over the whole world? If he set his heart upon man (speaking of God) and gather unto himself his spirit, and his breath. All flesh shall perish together, and man shall return unto dust: he doth not say, if they will break themselves to pieces, or if infectious air, or unseasonable times, will produce a pestilence, to sweep them away; but, if he shall do it, that is God, he is the author of it. Consider that place Jer. 5. 3. where the Prophet speaks thus by way of complaint, O Lord are not thine eyes upon the truth? thou hast stricken them, but they have not sorrowed, thou hast consumed them, but they have refused to receive correction, they have made their faces harder than a stone, and have refused to return: should not the child's care under the smarting rod be, to give content to the angry father? know the Lord is the author of thy chastisement, Is there any evil in the City (meaning the evil of punishment) and the Lord hath not done it, saith the Prophet? Is there any breach in the Kingdom, any plagues amongst us, any famine, or want, that the Lord hath not done? it is his hand that lays on: that is one argument.  
The second reason why we should reform under the rod, is, because God afflicts us, because we are blame worthy, because we have sinned, therefore his Majesty is pleased to smite us, verse 26. 27. He striketh them as wicked men, in the open sight of all men, because they have turned back from him, and would not consider all his ways: Doth God lay on them, why is it? only because he hath a delight to rend, and tear them, bruise and break? no, nothing less: for he doth not afflict willingly.  
It is alienum opus, it goes against the heart, and mind of God, God is provoked unto it by men's sins. Lam. 39 in that place (before quoted) wherefore doth the living man complain? he gives a reason, Man suffereth for his sins, and in the 40. verse, shows what use we should make of this; Let us search and try our ways, and turn unto the Lord, say, I was proud, God hath met with me, therefore now I will be more humble, I was peevish, God hath crossed me, now I will be more tractable, I was sensual in the use of the creature, God hath given me a bitter pill, therefore I will be more moderate, that I may not provoke his Majesty any more.  
Thirdly, Consider this, (which will follow from the former,) he is exceeding just, and gracious in every rod he useth, in every stroke, that he giveth; in every affliction that he sendeth, as in verse 10. 11, 12. Therefore harken to me ye men of understanding, far be it from God that he should do wickedness, and from the almighty, that he should commit iniquity, for he will render unto every man, according to his works, and cause every one to find according to his way, and 23. for he will not lay upon man more than is right, that he should enter into judgement with God. God will not make the staff too heavy, the rod too big, God doth no more than justly he may, if he tear the skin, if that will not do, he will break the veins, if that will not do, he will deal more rigorously, and shall not this move us to reform under the rod?  
Fourthly, The Lord well knows, and considers, the frame of every man's spirit, the carriage of every soul under his correcting hand, when God lays on with his hammer upon the anvil of our hearts, he considers what force it hath inward, in our spirits, outward in our lives: consider this in the 21. 22. verse, His eyes are upon the ways of man, and be seeth all his goings, there is no darkness nor shadow of death, that the workers of iniquity might be hid therein. Mark it, can a man run away from God, as a child many times from his father, and hides himself until his anger is over? no, he knows every fault that we reform not in, and knows every course that we take for the causing of offence, submitting, and stooping to him will not serve the turn, we must reform when under the rod. I could give you that passage, Amos 4. 6. to 12. I have given you cleanness of teeth, scarceness of bread, I have withholden the rain from you, I have smitten you with blasting, and mildew, pestilence have I sent among you, your young men have I slain with the sword, I have overthrown you, as I overthrew Sodom and Gomorrah, and ye were as firebrands plucked out of the burning, yet in all these you have not returned to me saith the Lord, therefore thus will I do unto thee, be reform under all these crosses, and prepare thyself to meet thy God O Israel.  
Fifthly, Know the Lord is no respector of persons, God is not like many fond parents, that will indulge cocker, and make much of one child, and lay upon the bones of another, many times they know not for what, but only as affection carries them, nor like some misguided authority, where poor ragged thiefs have the halter, when silken ones are spared; no no, there is no such affection in God, consider it, there is more in the proof than I speak of, verse 19 20. How much less to him that accepteth not the persons of princes, and regardeth not the rich, more than the poor, for they be all the work of his hands, and verse 24. he shall break the mighty without seeking, and shall set up others in their stead. God Noah more regards a man worth thousands, then him that is worth not a farthing; God no more esteems (in regard of personal respect) the governors, than the governed.  
This should move people under the rod to trust in God and labour to be reform, these are the five Arguments that I find in this Chapter.  
There are two more remaining in the sixth place, know for certain that this is the very end that God aims at, that by his rod people might be reform, as Isa. 27. 9 By this therefore shall the iniquity of Jacob be purged, and this is all the fruit, the taking away of his sin. If a child should ask the father, why did you beat me so exceedingly? And he and he answer, I would have thee to reform, to take heed of sinful courses, of sinful company, it might be a good argument to work upon the child. This is the end of God in afflictions that he exerciseth his withal, to have them be reform thereby.  
Seventhly and Lastly, consider, his majesty will account himself highly honoured, by the reformation of his people under the rod; in sort we may make God amends, (but do not mistake my expression) it doth not make amends by way of requital, not adding any thing to his worth, but by way of manifestation; but to let that pass. Consider that concerning Paul, God laid upon him, struck him of his horse, and presently after you shall read. 1 Gal. 23. that they glorified God because of him; What a change is here! he that destroyed, and persecuted, now preacheth that gospel, for which he persecuted them, he that endeavoured to disperse, and scatter poor Christians, now is zealous in encouraging them God-ward, so that the godly glory greatly because of him: and what an extraordinary honour is this to God suppose a man hath a stubborn Colt to break, that will stand upon no ground, that seems to be very untractable, now if this man can in a short space, bring him to the Saddle, and make him tame and gentle; what a credit will it be unto him? So here when God puts us one way, another way, comes to work us and wind us according to his will, he thinks himself honoured if we will become tractable, and yield to his commands; when we that once had Christ and his government, shall come in and say with Elihu, Surely it is meet to be said unto God, I have borne chastisements, I will not offend any more. This is pleasing unto God, in this he thinks himself much honoured. This shall serve to have spoken to these seven arguments in relation to God.  
Now for those arguments of the second sort, in relation to ourselves, of these I will speak under a two fold head,  
Some are drawing, some are driving, some are forcing, some alluring, my meaning is, some suggest sadness to them that will not reform under the rod, these I call driving or forcing, again some hold forth sweetness, precious prerogatives to them that will amend, and reform when the Lord smites, and these I call alluring, and drawing arguments. You see I am in a large field, but I doubt, I shall have time, to go over but a little ground.  
First for driving arguments.  
Not to reform under the rod, it fastens a black mark of shameful ignominy, and reproach upon the heart of a sinner: how is Jeroboam marked (in this regard) with a black coal, what reproach is cast upon the back of that man, though he was a King, and wore a Crown, and the main reason of this was, because he reform not under God's hand, Kings 1. 13. 4. he stretched out his hand against the Prophet, his hand dried up, so that he could not pluck it in again, yet for all this, saith the Text verse 33. Yet for all this Jeroboam turned not from his wicked way. Here is a Monster of nature, a hopeless wretch, God smites him with one rod after another, takes away a limb, a hand, and yet he will not be reform.  
Here consider two things by way of argumentation.  
First, not to be reform under the rod, is a sign of unspeakable foolishness, as it is Jeremy 5. 3, 4. Thou hast stricken them but they have not sorrowed, thou hast consumed them but they have refused to receive correction, therefore I said, surely they are poor, they are foolish, for they know not the way of the Lord.  
It is a strange thing, that men should be no more sensible of the rod, than the Iron of the hammer. Like some sturdy villains, that will not stir at their Masters bidding, he strikes with one hand after another, till he hath wearied himself, yet he is dogged, and will not go: so God is upon men in estate, in name, in Children, inwardly and outwardly; Oh the rockishnesse of men's hearts, when all these rods will not move them to be reform, herein they show egregious folly.  
Secondly, not to be reform under the rod is a sign of extraordinary brutishness. Pro. 27. 22. Though thou shouldest bray a fool in a mortar amongst wheat brayed with a pestle, yet will not his foolishness depart from him. Mark, he is like a bruit, beat him, strike him, he amends not, like a fool, he will not be reform. We use to say, Children show themselves foolish, for they might save many a blow: the father calls, he regards not, again, come, he comes not, go, he goes not, until he comes himself, beats him, and makes him go. Oh foolish Child, might not this have been saved? So God calls from the world, from our pleasure, we will not hear him, he pulls away blessing after blessing, and gives us blow after blow, yet we will not regard him; oh foolish people and unwise, (mark it) those people that will not reform under the rod of the Lord, they do expose themselves, (poor souls) themselves know not, to what an increase, and augmentation of misery: Do but observe it in Pharaoh, let my people go, saith God; no not he, therefore God is upon him with one plague after another, one judgement after another, yet not reform, than the first borne in every family dyeth, yet when he had let the Israelites go, he pursues after them, and will not leave till he sink (as the text saith) like a stone in the mighty waters. You know what God threatens, Levit 26. If ye will not hearken, and be obedient unto me, yet seven times more, yet seven times more will I plague you: so Amos 4. yet have ye not returned, I have afflicted you time after time, yet have you not returned, therefore I will do thus unto you: How is that? I will bring some unexpected, and miserable-making judgement: If I should say that incorrigibleness under the rod, causeth God in wrath to give up people, as in a condition hopeless, I could easily prove it; know for certain, that God will say, why should I smite any more? the more I smite, they more they sin, therefore I will take no more pains with them: just as many a father will say of his incorrigible child, I will spend no more stripes upon him, no more time about him, I will pack him out of doors, let him be gone, and trouble myself no more with him, so will God say to those that will not be reform under the rod: this is a sad thing to be considered: Hosea also will prove this. Further consider, this is that that provokes the Lord (what shall I say) for to remove his ordinances from amongst us. Isa. 13. bring no more vain oblations, incense is an abomination unto me, I cannot suffer your new-moones, nor sabbaths, nor solemn assemblies: All this was because ye reform not, for saith the Lord ver. 15. Your hands are full of blood; remember what Christ said, Except ye repent, ye shall all likewise perish. These are the driving considerations: and why should we not all (from hence) learn to be reform under the rod?  
Now follows those that are drawn from the gain, that you and I may get by labouring for to attain unto this frame of soul, when the Lord shall be pleased to accept of us.  
What shall I say? this is the way for to gain the comfort of the Lord, the tender bowels of his compassion, when we are under the bitterest calamity, that can befall us, Oh beloved, do but suppose a father had torn the flesh of his child, or broke a vein, and the child should sob, and sigh, oh would I had not done so, or so, to provoke my father, I will be better as long as I live, how would the father, and mother, sorrow, and even weep to hear him? So it is with God, Jer. 31. 18, 20. I have surely heard Ephraim bemoaning himself, Thou hast chastised me, and I was chastised as a bullock unaccustomed to the yoke: you know, offer to yoke a Bullock, and she strikes one with her horn, another with her foot, so it was with me saith Ephraim, yet then the Lord loves him, see v. 20. Is Ephraim my dear son, is he a pleasant child? for since I spoke unto him, I do earnestly remember him, still therefore my bowels are troubled for him, I will surely have mercy upon him, saith the Lord.  
Again, know that if you endeavour thus to reform under the rod of the Lord, you may be confident, that the worst things you may or can suffer for God, and his cause, they shall (according to the riches of his grace) turn to your joy, and everlasting comfort.  
When the Lord threatened the Captivity, Jerem. 24. he compares them to two baskets of figs, whereof one one was good, the other naught; by the good figs he sets out those that should be reform by their captivity, verse 6. I will set mine eyes upon them for good, and I will give them a heart to know me, that I am the Lord and they shall be my people, and I will be their God.  
They shall be happy, though under the power of them that hate both them, and their profession, they shall enjoy me for good saith the Lord, because they have turned to me with all their hearts. Will you see what heaps of comfort, heap upon heap, the Lord hath provided for them, in reading that place, Job 22. 22. to the end. You know in what a case Job was, his estate was wasted, his Children killed; his wife become a cold comforter. Now mark 22. Receive I pray thee the Law of his mouth, and lay up his words in thine heart. 23. If thou return to the Almighty, thou shalt be built up; and thou shalt put iniquity from thy tabernacle. See further the restauration of his estate, and the supply of his want, so far as abundance may be for thy good, thou shalt have it, if under the rod, thou return, 25. The Almighty shall be thy defence, yea, thou shalt have thy delight in the Almighty.  
The reason why we have so little communion with God, is because lusts lie unsubdued in our bosom, we take delight in our riches, and pleasure, and this hinders us of the sweet joy we might have in Christ: He goes on, Thou shalt lift up thy face to God; what is the reason a man runs, and hides his head? it is because he hath sinned: he goes on, Thou shalt make thy prayer to him, and he shall hear thee: he will so hear that he will grant thee thy requests, and thou shalt have to pay thy vows that thou hast promised, thou shall decree a thing, and he shall establish it unto thee, thou shalt always speed, and prosper in thine undertake, and the light shall shine in thy ways, God himself shall direct thee, when others are cast down, then shalt thou say, I am lifted up. See what a company of comforts is here, for them that will be reform under the rod.  
What need I name particulars? when as Jesus Christ (in whom is all the promises of this life, & a better) is made over to them, that are careful to reform, both in their spirit, and ways, in reference to that God that casts them down; the redeemer shall come unto Zion, and unto them that turn from iniquity in Jacob, saith the Lord, Isaiah 59 20. Is not here strong arguments to move you? therefore take the Place of the text, and say, we will bear chastisements, we will not offend any more, that which we see not, teach thou us, and if we have done iniquity, we will do it no more.  
The third thing was, what course we should take to be wrought upon to attain unto this frame of Spirit.  
First, Throuhly from scripture light, inform yourselves, concerning the sinfulness, and the ugliness of this course in regard whereof you must reform saith the Prophet, After I was instructed I repent, and smote upon my thigh, and said, what a thing is this that I have done? that which I see not, teach thou me, may be I do not see it, if I do see it, may be not so ugly, base, and abominable as it is, therefore oh teach me. If men did but think, what it is to be a natural man, for a man that hath an immortal soul to lie stinking in a puddle, to go to the trough with the Swine, and under the table with the dog, there is no man but would think this to be a very deformed, and unseemly sight, how much more, to have your souls, your immortal soul's rooting in the dirt; this is the condition of a natural man. Consider, is it not a horrible thing, to resist God, to pluck God out of the chair of state, to pull him out of the throne of majesty, to wring the Sceptre out of God's hand? this is horrible treason indeed! A proud man doth it, he resists God, he sets himself against God, God against him, if you did but consider this, you would down with your proud hearts. Again consider what it is to be an unbeliever, to give God the lie, as every unbeliever doth, to let the greatest meities of God to fall into the channel: rather than I will put out my hand to reach them, this every unbeliever doth. Now we should consider the danger of these sins, and labour to avoid them, and we should strive to see the latitude, and utmost extent of the bloodiness, and baseness of our own hearts, that so we may keep the better watch against them.  
Sometimes when a Father would have his child ashamed of himself, he fetcheth a glass, and shows him, what a deformed face he makes himself. Oh that you did but see the sinfulness, and deformity of this course, whereof God would have you to reform, you could not but be ashamed of it.  
Secondly, you must be deeply humbled for what ever it is that under the rod you do discover to be out of order, both in your heart, your mind, and actions; the way of reformation is by weeping cross, I smote upon my thigh, and was ashamed. Rich Manasses, who was a King, humbled himself greatly before the Lord God of his fathers, this indeed is repentance not to be repent of; what fear, what indignation, what zeal have the saints of God showed in their reforming under the rod? saith God, my people that are called by my name, shall humble themselves, and turn from their evil ways, no turning aright, without humiliation: when a child once sees wherein he hath offended, and the heinousness of his offence, he falls down upon his knees, and cries out, pardon, pardon. So must we labour to see the greatness of our sins, and the heinousness of them, that so we may be the deeper humbled for them, and then the soul (at the apprehension of sin growing upon the heart, in regard of the root of original sin that feeds it, and in regard of the weakness of his own nature to withstand the world, the flesh, and the devil,) will seek after Christ, get Christ, hug Christ, than he will know the worth of a Saviour, and will esteem of a Saviour, for he knows that God hath set him apart that he may give repentance to Israel, and forgiveness of sins, Acts 5. 31. To bless you in turning every one of you from your iniquities, as Acts 3. 26. he knhws that Christ hath power to bind the strong man, cast out devils, if he speak but the word, the waves and winds shall all be quiet. It was foretold, Isa. 11. 6. 7. that in gospel time, the Wolf shall dwell with the Lamb, and the Leapard shall lie with the Kid, and the Calf, and the Lion, and the fat beast together, and a little child shall-lead them, and the Cow and the Bear shall feed, their young ones shall lie together; and the Lion shall eat straw like the Bullock, and the sucking child shall play upon the hole of the Asp, and the weaned Child shall put his hand upon the Cockatrice hole. This is the mighty work of God, therefore go unto Gov, and say, O God thou that canst thus change the natural disposition of beasts, change my beastly disposition, thou that couldst call a Lazarus out of the grave where he lay rotting, Oh deliver me from a dead heart, that have lain a long time rotting in sin, thou that didst make the lame to go, make me to run the way of thy commandments, which thou hast set before me, thou that didst open the eyes of the blind, open my eye that I may see to run the race that thou hast set before me; thou that didst cure the deaf, bore my ears, that I may hear, and learn to fear thee.  
Thus go to God, and pray unto God, wait upon God, and expect deliverances from him, for there is none in Heaven or in earth that can give a deliverane but he alone, entreat the Lord, according to your need, to work on your souls this grace of reforming under the rod, go to God, and say, father if thou wilt, thou canst alter me, and change me, oh, turn me, and I shall be turned, convert thou me, and I shall be converted, say, Lord thou canst take away all transgression, all sin and iniquity, do it for thy mercy sake, say, Lord, thou canst pull out my right eye, sin, cut of my right hand, sin, there is no power, but the power of an omnipotent God can do it, that can thus pull me out of sin, and make me reform, do it for thy Goodness sake.  
Lastly, Are you all willing to enter into a covenant with God? seeing we are all under the rod, I do not speak of any particular covenant, but of a general covenant, will you now promise the Lord that you will reform, and sin no more? this is that, that the Lord expects of us, now we are under the rod, this it is that the Lord doth both command, and commend unto us, this let us all bind ourselves to perform, that so we may with some boldness put up our prayers to God, as well for others, as ourselves.  
FINIS.