William Fenner, Rector of Rochfort, B: D: sometimes fellow of Pembroke Hall, Aetatis, 45 Aº, 1649.  W: Hollar fec: John Stafford excudit.  portrait of William Fenner   

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.  

To which is added seven profitable Sermons.  
1. The misery of the Creature by the sin of man, on Rom. 8. 22.  
2. The Christians imitation of Christ, on 1 joh. 2. 6.  
3. The enmity of the wicked to the light of the Gospel, on John 3. 20  
4. God's impartiality, on Esay 42. 24.  
5. The great Dignity of the Saints, on Heb. 11. 28.  
6. The time of God's grace is limited, on Gen. 6. 3.  
7. A Sermon for spiritual Mortification, on Col. 3. 5.   
By William Fenner, Minister of the Gospel Fellow of Pembroke Hall in Cambridge, and Lecturer of Rochfort in Essex.  
LONDON, Printed for John Stafford, and are to be sold at his House over against Bride's Church in Fleetstreet, 1649.   

To the Christian Reader.  
HAving been informed upon very good grounds, that the former Sermons of Mr William Fenner, have found good acceptance, both in regard of the worthiness of the Author, and also in regard of the usefulness of the Sermons; I could not but give my approbation to these ensuing Sermons of the same Author, and desire that they may find the like acceptance with all Godly wise Christians, and that they may become profitable to the Church of God.  
Imprimatur,  
EDM. CALAMY.   

The CONTENTS of the first Treatise on Lament. 3. 5. 7.  

THE opening of the words in which are three properties of effectual Prayer. pag. 1.  
1. The unsatiableness of it till it be heard.  
2. The sensibleness of it whether it be heard or no.  
3. The supply it hath against danger, and discouragement. p. 2.  
1. Doct: An effectual prayer is an unsatiable prayer. p. 3.  
Quest. Must a man always pray?  
Ans. A man must give over the act of prayer for other duties, but he must never give over the suit of Prayer. p. 5.  
Rules to know whether our Prayers be unsatiable or no.  
1. It is an earnest begging Prayer. p. 6.  
2. It is constant Prayer. p. 8.  
A godly man's Prayer is not out of his heart, till the grace he prayed for be in. p. 9  
3. It is a Prayer that is ever a beginning. ib.  
4. It is a proceeding Prayer, it winds up the heart higher, and higher. ibid.  
5. It is a Prayer that purifieth the heart. p. 10.  
It is more and more fervent. p. 11.  
And more and more frequent. p. 12.  
It will take time from lawful recreations, and from the lawful duties of our calling. p. 13.  
And it will add● humiliation and fasting to Prayer. p. 14.  
Use. To condemn those who pray for grace, and yet sit down before grace is obtained. p. 15.  
Such Prayers are.  
1. Endless. p. 16.  
2. Fruitless. p. 17.  
2. Doct: A godly soul is sensible of Gods hearing or not hearing his Prayer. p. 19  
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. p. 20.  
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. p. 21.  
2. The preparedness of the heart to Prayer, is a sign that God means to hear. p. 21.  
3. God's gracious look is a sign that he will hear; for sometimes God answers his people by a cast of his countenance. p. 22.  
4. The conscience of a man will answer him, whether God hears his Prayer or no. p. 26.  
But a man's conscience may be misinformed. p. 27.  
A wicked man may have a truce, though no true peace in his conscience. p. 28.  
5. The getting of the grace that a man prays for, is a sign that God hears his Prayer. p. 29.  
But God may give many temporal blessings, and common graces, yet not inlove, but in wrath. ibid.  
6. If a man have Faith given him to believe, it is a sign that God hears him. p. 30.  
Good works are good signs of Faith, but they are but rotten grounds of Faith. p. 31.  
Object: Every Promise runs with a condition. ibid.  
Ans. 1. The Promise is the ground of Faith, and the way to get the Condition. p. 32.  
2. Faith is the enabling cause to keep the Condition. p. 33.  
Two things do much hurt in Prayer.  
1. Groundless encouragement.  
2. Needless discouragement. p. 36.  
3. Doct. God would not have any Christian soul to be discouraged in Prayer. p. 39  
A definition of discouragement. ibid.  
4. Reasons. 1. Because discouragement hinders the soul in prayer. p. 42.  
2. Discouragement takes away the strength of the soul in Prayer. p. 43.  
3. If we have fearful apprehensions of our sins, so as to think they will never be forgiven, we can never pray aright. p. 45.  
4. If we have any secret despair, we can never pray to purpose. p. 46.  
There is a double desperation.  
1. Of infirmity, which draws the soul from God.  
2. Of extremity, which puts life into a man's Prayers and endeavours p. 47.  
A man never prays well till he feels himself undone. p. 49.  
We should take heed of discouragements; for  
1. Discouragements breed melancholiness in the soul. p. 53.  
2. They breed hard thoughts of God. p. 54.  
3. They will cause a man to think that God hates him. p. 56.  
4. They will bring a man to despair. p. 57  
Ministers should not preach the pure Law without the Gospel. p. 58.  
Secret discouragements in the heart  
1. They take away the Spirit in the use of the means. p. 62.  
2. They drive us from the use of means. p. 63.  
3. They make a man continually to poor on his sins, so as he shall never be able to get out of them. p. 64.  
4. They breed nothing but sorrow. p. 66.  
5. They leave the soul in a maze, that it knows not whether to turn itself. p. 67.  
6. They whisper into a man a sentence of Death, and an impossibility of escaping. p. 68  
The conclusion of the whole. p. 69.   

The Contents of that Sermon R O M. 8. 22.  
Every creature hath a threefold goodness in it  
1. A goodness of end. p. 70.  
2. A goodness of nature. p. 71.  
3. A goodness of use. ibid.  
There be four evils under which every Creature groaneth. p. 73.  
1. The continual labour that the creature is put unto. ibid.  
2. The creature sometimes partakes of the plagues of the ungodly. ib.  
3. The Creature hath an instinctive fellow-feeleing of man's wretchedness. p. 74.  
4. Because they are rend and torn from their proper Masters. ibid.  
Doct. Every Creature groaneth under the slavery of sin. p. 75.  
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. p. 76.  
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. p. 77.  
4. Intelligently, because a man cannot wrong the creature, but he wrongs God in the creature. p. 78.  
5. Specifically, because the Godly come before God in the behalf of all the creatures, and mourn for the abuse of the creatures. p. 79.  
Four Reasons why the creatures groan.  
1. Because they are distracted in their service. p. 80.  
2. Because of the unprofitableness of their service. p. 82.  
3. Because of the uncessantnesse of their service. p. 83.  
4. Because of that misery and woe the creatures lie under. p. 84.  
Every creature hath.  
1. A specifical end. p. 85.  
2. An ultimate end. ibid.  
A wicked man hath no true right unto the creature. p. 86.  
But he hath  
1. A civil right. ibid.  
2. A providential right. ibid.  
3. A vindicative right. p. 87.  
4. A Creatures right, as he is a creature. ib.  
But he hath no filial right, no sonlike right in Christ. p. 89.  
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. p. 90.  
All creatures groan to God for vengeance to be poured upon the wicked. p. 92.  
And these groans are  
1. Upbraiding groans. p. 95.  
2. Witnessing groans. p. 96.  
3. Accusing groans. p. 100  
4. Judging and condemning groans. ibid.  
Use. For exhortation.  
1. To take heed how we do abuse the Creatures of God. p. 101.  
2. Take heed of sinning against God by the Creatures. ibid.  
3. Take heed of setting thy heart upon the Creature. p. 102.  
4. Use all the Creatures in humility and thankfulness. p. 102.  
5. Use the Creatures as so many Ladders to help thee to climb up towards Heaven. p. 103.   

The Contents of that Sermon 1 JOHN. 2. 6.  
THE opening of the words in four particulars. p. 108.  
Doct. A true Christian walks as Christ walked. p. 109.  
A man must first be in Christ, before he can walk as Christ walked. p. 110.  
Object. Can any man walk as Christ walked? p. 111.  
Answ. None can walk as Christ walked in regard of equality; but in regard of similitude they may. p. 111.  
The life of Christ should be the Example of our life. p. 112.  
Christ came into the World to redeem us for our justification, and to be an example of life unto us for our sanctification. p. 114.  
This Question answered. viz.  
What it is to walk as Christ walked. p. 116.  
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. p. 117.  
2. Because in vain we are called Christians, if we be not imitators of Christ, and live as he lived. p. 119.  
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. p. 121.  
4. Because of that near relation that is betwixt Christ and every one of his Members. p. 123.  
1. Use. To show that all men that live not the life of Christ, do blaspheme the name of Christ. p. 127.  
Of all sins under Heaven, God cannot endure the sins of them that take the name of Christ upon them. p. 198.  
Doct: Every Minister is bound to preach home to men in particulars. p. 132.  
3. Reas. 1. Particulars are most operative. p. 133.  
2. Particulars are most distinct, and most powerful. p. 135.  
3. Particulars are most sensible. p. 137.  
Doct: Every Minister is bound to preach so, as to make a difference betwixt the precious and the vile. p. 138.  
Reas. 1. Because, otherwise a Minister profanes the holy things of God. p. 139.  
2. Otherwise he cannot be the Minister of Christ. p. 141.  
3. Otherwise he is like to do no good by his Ministry. ibid.   

The Contents of that Sermon on JOHN 3. 20.  
THE Context opened in four particulars.  
1. What man's natural estate, and condition is without Christ. p. 145.  
2. God's gracious provision for man's salvation. p. 146.  
3. The condition required, viz. Faith. ibid.  
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. p. 147.  
2 By experience. p. 148.  
3. By Reason. p. 149.  
In the words are two parts.  
1. The wickeds rejection of the word of grace. ibid.  
2. The cause of that rejection. ib.  
viz. 1. First, from the qualification of their persons.  
2. From the disposition of their nature. ib.  
Doct: A wicked man hates the word of God's grace, yea grace itself. p. 150.  
This hatred is  
1. An actual hatred. ibid.  
2. It is a passion of the heart. p. 151.  
3. It causeth the heart to rise up against an union with the word. p. 153.  
This union of the word is set in opposition  
1. To general preaching. p. 154.  
2. To merciful preaching. p. 155.  
3. To now and then preaching. p. 156. to p. 160.  
If the World do not hate a righteous man, it is either  
1. Because he is a great man. p. 160.  
2. Because he is a man of admirable wit, ●nd knowledge. i●id▪  
3. Or because God gives him favour in the eyes of the World. ib.  
4. This hatred causeth the heart to ris e against that which is repugnant to its lusts. p. 162.  
A wicked man may love 3 kinds of preaching.  
1. Eloquent preaching, that savours more of humanity then of Divinity. ib.  
2. Impertinent preaching. p. 163.  
3. Now and then some preaching, to satisfy the cravings of his conscience. p. 164.  
Reas: 1. A wicked man hates the word, because he hates all truth, even the very being of the word. p. 165.  
2. Because he hates the very nature of the word. p. 167.  
3. Because he cannot endure the knowledge of the word. p. 169.  
All natural men hate the word.  
1. Because no entreaties, no beseeches can possibly reconcile them. p. 171.  
2. Because neither money, nor price can make them friends. p. 175.  
3. Because all the love in the World cannot unite them together. p. 176.  
4. Because neither the love of God, nor the blood of Christ will solder them together. p. 177.  
Every natural man had rather be damned then leave his sins, rather go to Hell then be a new creature. p. 178.   

The contents of that Sermon on ESAY. 42. 24.  
THE words contain five things.  
1. The Author of the destruction. p. 185.  
2. The causes of it. ibid.  
3. The judgement itself. p. 186.  
4. The people on whom it was inflicted. ibid.  
5. The effects of it. p. 187.  
1. Doct. God is the Author of all judgement that befalls a Nation. ibid.  
1. Use For comfort to God's children, seeing God is the Orderer of all events. p. 119.  
2. Use For terror to the wicked that God whom they hate shall be their judge. p. 190.  
3. Use. To learn in all calamities to look up unto God. p. 191.  
2. Doct. 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. p. 193.  
2. To show who be the greatest Traitors to a Kingdom. p. 194.  
3. To teach all of us to set hand and heart, Prayers and tears a work against sin. p. 195.  
Especially it concerns those that are in places of Authority. p. 197.  
3. Doct. The Lord often times brings fearful, and unavoidable judgements, and punishments, upon his own professing people. p. 200.  
Four signs of Judgement a coming.  
1. When the Ministers of God with one voice, foretell judgements to come. p. 202.  
2. When sins of all sorts do abound. ib.  
3. When the Devil and wicked men cast in bones of dissension. p. 203.  
4. When all men's hearts begin to fail. p. 204  
Three Directions, what is to be done in such times.  
1. Let us shake off the love of all things here below. p. 206.  
2. Let us lay our heads upon the block, and be willing that God should do what he will with us. p. 208.  
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. p. 209.  
The Author's Admonition to the People. ib. & p. 210. etc.  
More than ordinary Faith requisite for these times of danger. p. 211. 212. etc.    

A DISCOURSE OF the nature of prevalent Prayer, together with some helps against discouragements in Prayer.  LAMENT. 3. VER. 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. Now this people of the Jews, because of their Idolatries, their contempt of God's Ordinances, their slighting and misusing the Prophets, etc. Their Cities were taken, the Temple burned, their liberties confiscated, themselves banished out of their 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, In so much that many poor souls amongst them were discouraged, and almost ready to despair; That had not the Lord put in some incklings 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 till it be heard.  
Secondly, the sensibleness of it whether it be heard or Noah.  
Thirdly, the supplies it hath from dangers and discouragements that it is in.  
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, where by 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 slings in comfort into their hearts, giving them incklings 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, sets down this in himself as his first conclusion never to cease, nor to give over praying till he speed: This is the first and prime thing that a godly heart looks at, as David in his prayers: He gins in this manner, Hear my cry O God, attend unto my prayer. Psal. 61. 1. So, Give ear unto my prayer O God, and hid 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; the end of oratory is not to persuade, but to speak perswasively; for a man may use all the persuasions that may be, and use all the persuasive arguments that the wit of man can invent, and speak as cuttingly, as perswasively as may be, and yet the 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. But some may object, How can a Object. 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.  
A man must give over the words and Answ. 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 ●egard 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; try therefore and examine whether thy prayers be unsatiable 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 h●ngrie 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 thus. 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 n●ver do it; for a wicked man he reasons with himself, I have called upon God thus & thus long, I hope I need not pray any more for this thing, & 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 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 ●ugge 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, or something or other he gets: As a child that seethe the mother have an apple in her hand, and it would feign 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, & by his earnest & 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 Hoseah speaks of knowledge Hos. 6. 3. Then shall we know, if we follow on to know the Lord: so I may say of prayer, & 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 on-wards 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 it is the building of the soul till it reach up to heaven; therefore a godly heart prays and reacheth higher & 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 wind 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 14. 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: If 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 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 wra●tlings and strive for grace and power against corruptions, that ordinary prayers will not satisfy it, but it will be necessary 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 feign 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 soars 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 Use. 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 fretchard prays for patience and meekness and yet sets down without it; the covetous worldling prays to be weaned from the world, and his prayers are done before he is so; so the lukewarmeling deadhearted and vaine-thoughted professor prays for better thoughts, for more zeal, and yet comes to his be it so before he have it▪ and so every wicked man prays, and he is come to his Amen before the grace is given; let all such men know that such prayers first they are endless, secondly they are fruitless.  
First they are endless: The Philosopher said that 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 art 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 lukewarm, dead hearted and secure still: to what end are all thy prayers, when thou enjoyest not the end of thy prayers? to what end is ploughing of thy ground if it be not fallow? when thy ploughing is done, 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, as 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, his 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 ezperience, by examples.  
A drunkard prayeth to God to cure him of his drunkenness, & 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 Physicians and Apothecaries in the Country, and send for his Father, Mother, and for all his friends to come to him to minister to 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 lust, 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, that 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 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 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,  
How can this be? how can the soul 
Objects  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?  
There be fix ways to know whether Answ. 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 hast 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 petitions, 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; 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 long 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 lukewarmness; 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 hid 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 into 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 hea●● 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 hang, etc. before them: they see the heavens and the clouds above them: they are like rogues that 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 Vrim 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 joh. 3. 20, 21. If our hearts condemn us, God is greater than our hearts & knoweth all things. Belived, if our hearts condemn us not, then have we confidence towards God. If a man's conscience tell a man that his prayers are rotten, that his humiliation is rotten, that his heart is not 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 no is 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: stop 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 band-dogge or roaring Lion: till it hath slain the sinner, it stands stone-still, and seems neither to meddle or 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 godly 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 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 of 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 bread 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 b●ne, 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.  
I have no sign that God will hear me; Object. I have so many corruptions of my heart against me, and so many threaten of God's frowns against me; I have no sign that God will hear me.  
Wouldst thou have a sign? An evil and Answ. an adulterous generation seeketh a sign: this is a tempting faith, to seek for signs to believe. Thomas, said Christ, Joh. 20. 29. because thou hast seen me, thou hast believed: blessed are they that have not seen and yet believe. That man that believes bacause 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,  
That every Promise runs with a Condition: Object. 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?  
The Condition is not the way to get the Answ. 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 Philistims. 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 Philistims. 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 f●i●●. Thirdly, the method the Prophet went by.  
First, 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 16.) 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 mere 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 and 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 say 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 say, that go up and down amongst men concerning Divinity, which if they were examined, will prove to be rotten say; as, he that made them, will save them. It is not so, saith the Prophet, Esal. 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, Matth. 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 not a Lord, a Lording of Christ with the tongne 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. Needless 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's Saints, have been kept off, and have hung much on discouragements.  
Fear not, saith God to Abraham, Genes. 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 dismayed nor discouraged. Thou saidst fear not. Hence observe,  
That God would not have any Christian 
Doct. ●  soul to be discouraged in 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. Answ.  
It is a base dismayment of spirit below or beneath the strength that is 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. Isay. 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 Vitello his man thought his Master had got skill in Optickes: he 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 gins 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, Josh. 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 mervelously 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; such discouragements the Lord would not have our hearts to be in when we pray unto him.  
For first, God cannot give care 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 gins 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 or 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 puttest 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 off; 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 canst, 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 Philipians 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 adversary, 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. as if he should say, I shall never out-wrastle 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. desperation puts life into a man's prayers and endeavours.  
As, a Soldier when he seethe 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 Hasting, 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 seethe 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 not: 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 Austen 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 fare 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 fare in religion, as to understand what they mean: but go on in drinking, whoring, carding and dicing, hating and malicing, fretting and chase, mocking & 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 times: O, say they, God forbidden 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 Pharise 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, then 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 might 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 eat up thy spirit and thou wilt be like a silly dove without a heart, Prov. 7. 11. A dove is a melancholy creature, that hath no heart to any thing; so Ephraim 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 onnions, 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 then I should come to a Land flowing with milk and honey, than 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 castaway; A man may have a great deal of faith & 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 & 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 gins 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 murmur 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, 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 fears 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. M●lancholy 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 seethe itself held off and disappointed: it will at last grow hopeless. Take heed therefore, I beseech you, of all needless discouragements; to fear be ause 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 seethe 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 soundness 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 too 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 disquieted 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 ne gligent 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 sergeant and rotten, and that he hath no soundness of grace in him, but that for all this he may fall into hell: when sin lieth thus at the door, thus rapping at the conscience it is no wonder if the soul fall into desperation.  
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; he 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 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.  
Dost 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 mayst 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 mayst 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 then that I should speedily escape into the Land of the Philistims, 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 from 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, thus 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, ver. 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, etc. but that cannot be helped, 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 your self, 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 no 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 graces; 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 out 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 whether to turn itself. When men come to be discouraged, Oh 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 hell 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 become of th●e? 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 fare 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 thy 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 thy own death and damnation in thy bowels. O therefore once more let me beseech you to take heed of these discouragements, and now hearken to 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.  
FINIS.   

THE MISERY OF THE Creatures by the sin of Man.  ROMAN. 8. VER. 22. For we know that every creature groaneth with us also, and traveleth in pain together unto this present. 
THe Heavens and the Earth and every creature in both, have a threefold goodness created in them by God.  
First, they have a goodness of end; God made every creature for his own glory, for the setting forth of his own praise; the Lord hath made all things for himself, Prov. 16. 4. that is, that himself might be honoured and glorified by all.  
Secondly, a goodness of nature; as God made all things to a good end, ●o he made them of a good nature, fit to attain to that end for which h● made it. God saw every thing that he made, and behold it was very good, Gen. 1. 31. very good for that end, and fit for that purpose for which he made it.  
Thirdly, a goodness of use: as God created every creature for a good end, and made every creature fit for that end; so he hath given every creature to men to use them to that end, to have dominion over them, Gen. 1. 38. that is, take them for thy use and employment: and according as I have made them to set forth my glory, and made them set forth that end; So, see thou use them to that end. God hath appointed man that he should be the creatures mouth, and their heart, and their reason, to praise and magnify the Lord in them, and by them, and with them, and for them, that man being set in a course to serve God, should have the use of all the creatures as under-helps unto him: as, the Sun to shine on him, the air to breath in, the 〈◊〉 to refresh him, the earth to bear him, the trees to feed him, the whole world for to be God's Looking-glass for him, wherein he might see the in●●sible things of God. But, behold, man rebels against God his Maker, and brings a curse upon himself, Gen. 3. 19 and upon all his posterity, ver. 16. and upon all the creatures, vers. 17. and this curse lieth so heavily upon them, that they all groan unto this day under the burden; namely, because man hath violently wrested them from the goodness of their end, and villainously poisoned the goodness of their nature, and basely perverted the use of their service, as Jerome said concerning Arrianisme, the whole world groaneth under it. Yea, saith S. Paul, it travels in pain till it be delivered, for so the word signifieth, as much as a distressed woman in travel. It is a figure (which we call Prosopopeia) whereby a Person is feigned to the creature, as though it had will, desire, sorrow, groaning. It is a Metaphorical speech, for we know that the whole creation groaneth with us, and traveleth in pain unto this present.  
The words now read contain in them these four particulars.  
First, the agony of the creature under the slavery of sin; the whole creation groaneth.  
Secondly, here is the agony of the Saints: it groaneth with us; we groan together with it, and it with us.  
Thirdly, here is the continuance of both: till now.  
Fourthly, here is the certainty of the thing: we know it to be so ● we know that the whole creation groaneth and traveleth in pain together with us till now.  
There be four several evils saith Peter Martyr; under which every creature groaneth under the hand of man.  
First, the continual labour the creature is put too: you see the creature is put to a continual labour: the Sun is ever shining, the earth is ever bearing, the fire is ever burning, etc. therefore as the Isralites groaned under the hard task of Pharaoh, so the creatures groan under the continual toil they are put to by sinful man.  
Secondly, it groans in that it doth sometimes partake of the plagues of the ungodly: in the destruction of wicked men the creatures have their share; as in the deluge of the old world, it drowned all the world, saving only some few that were with Noah in the Ark: in the destruction of Sodom and Gomorr●● the creatures were destroyed by fire and brimstone from Heaven. In the destruction of Egypt the Vengeance of God came upon their cattles, and many other creatures. Therefore as a child groans under his father's rod, so doth the creature under God's plagues.  
Thirdly, the creatures have a sympathy and instinctive fellow feeling of man's wretchedness: therefore as a tender heart would screech to see another man break his neck: so the creatures compassionately groan under our evils.  
Fourthly, because they are distorted, rend and torn from their proper Master; the creatures were made to set forth God's Power, the wisdom, the truth, the goodness, and the glory of God; when therefore they art distorted and carried another way, the creatures groan.  
When the creatures are forced to give their service to the wicked desires, and lusts of the ungodly; as the Sun to give his light, the earth her fruits, the air its breathing: therefore, as a good son would groan that another should violently compel his hand to stab his own father: so do the creatures groan together with us, and travel in pain unto this present.  
Hence observe, That ●uery creature groaneth Doct. under the slavery of sin: not only under the slavery of sinful man, but under the slavery of sin: so that they groan under the Saints of God so as the Saints groan with them. So fare as they minister to the flesh of God's people, so fare they groan under them: the creature groaneth under the slavery of sin.  
Are men swearers? because of swearing the Land mourneth. Jer. 23. 10. Do men lie, steal, commit adultery? for this cause the Land mourneth. Hos. 4. 2, 3. Are women proud, and do they brave it out in their apparel? the very gates shall lament and mourn for it. Isay 3. 16. Do men covet an evil covetousness, coveting more the gain of the world than the glory of God? The stone out of the wall shall cry and the beam out of the timber shall answer it. Hab. 2. 11. Are men wrathful, and choleric, with Moab? then Moab groans against Moab. Isay. 16. 7. The grounds and dwellings of Moab, groan under the hands of Moab; the walls of Moab, against the men of Moab.  
But it may be demanded, did ever any Obje. man hear the creatures groan? did any hear any unreasonable creature groan? did ever any hear the heavens to groan, or the earth to groan, or the trees, or any such like creatures groan? how do the creatures groan?  
They may be said to groan five ways. Answ.  
First, this is spoken hyperbolically, to declare the great misery the creatures are in to serve sinful man: the creatures were made to serve with reference to a holy God. Oh what misery then is it for them to be serviceable to sinefull and ungodly men? thus, saith chrysostom, doth the Prophet bring in the vines groaning, the roof of the temple and the very highways groaning upon men's sins, to signify the exceeding great desire that each of the creatures have to be redeemed from such a thraldom.  
Secondly, this is spoken Analogically, in regard of a natural instinct of blind reason that is in all the creatures: for they have all reason, as if it were reason indeed: they have all a shadow of reason: the grass grows as right, as if it knew how to grow: the wheat sprouts forth, as if it knew how to sprout forth; every creature acteth by a rule, which it swerveth not from, as if it were endued with reason to act by. A stone falling finds out the strait line of descending, as if it had reason to peck it out. Let a stone be cast up in the air, all the reason under heaven cannot find a straighter line than it will to fall down by; so every creature, it hath such an obediential instinct to glorify God, as if it had reason to obey by; wherefore it is said to groan to serve sin; the Land shall mourn, every family a part: Zachar. 12. 12. As men mourn with reason at the crucifying of the Lord of life, so the Land itself mourns Analogically at the same.  
Thirdly, this is spoken supposedly or by way of supposition. Every creature groaneth: that is, if they had reason, they would groan to be so misused.  
Beloved, the liquor that the drunkard abuseth, if it had reason as well as a man to know how shamefully it is abused and spoiled, it would groan in the barrels against him: it would groan in the cup against him, it would groan in his throat and belly against him; it would fly in his face, if it could speak, and cry out drunkard, out.  
So if God should open the mouth of the creatures, as he did open the mouth of Balaans' Ass: then, the proud man's garments on his back would groan against him; there is never a creature but if it had reason to know how it is abused, till a man is converted, it would groan against man.  
If the creature were conscious of man's abuse of it, than the Land would groan to bear us, the Air would groan to give us breathing, our houses would groan to lodge us, our beds would groan to ease us, our food to feed us, our  to cover us, and every creature would groan against us to give us any help or comfort, so long as we live in sin against God.  
Fourthly, intelligently, there is an intellective assistance which runs along in every creature, as the heathen and schoolmen tell us. The power, goodness and providence of God, run along in them, giving being, quickening, preserving, leading and governing etc. So that a man cannot wrong the creature, but he wrongs God in the creature. And therefore because Paul wronged and persecuted the Church, Christ calls out from heaven to him, Why persecutest thou me? Acts. 9 4. Why? because he persecuted the Church, which was Christ his Church. As Christ is the head of his Church, so God hath made him the heir of all the creatures; all the creatures are delivered up to Christ, and they are his: so that a man cannot wrong the creatures but he wrongeth Christ, and Christ groans in the creatures, against the drunkard, Drunkard, why abusest thou me? When the covetous man is coveting for the world, Christ cries in his barn, he cries in his Chest: Christ cries in his goods, Wretch, Wretch, why wrongest thou me? Doth a man abuse his apparel to pride? Christ groans against him, Wretch, Wretch, why abusest thou me? all the creatures are so inlivened, quickened, preserved by God, that a man cannot meddle nor lay his hand on the creature, but he meddles with God himself.  
Fifthly, this is spoken specifically: not of the blessed Angels as Origen would have it, nor of men in general as Austin would have it, because man is a little world, and all creatures meet in him: But specifically, every creature groaneth: that is, saith Gregory and Hugo, and others, the goaly groaneth: and it is therefore said every creature groaneth, because the godly groan; every creature groaneth in the bowels of the Saints; they take the part of every creature, and come before God in the behalf of the creatures, in their prayers, confessions, and humiliations, confessing how horribly and fearfully the creatures are abused, groaning and mourning in their hearts for it.  
Thus you see how the creatures may be said to groan under the slavery of sin; Come we to the reasons why the creatures are said to groan under the slavery of sin.  
First, because it is distracted in its service: Reas. 1 all the creatures are Gods servants: Psal. 119. 9 that is, they minister to his praise, they serve for the setting forth of his glory, they all conspire to Gods own end and purpose: all the creatures are Gods servants, the flesh and wicked men are Gods enemies; the creatures were made to serve God. Oh then how distracted are they, when they are made to serve the flesh and corruption? the earth was made to honour God, and therefore it must needs groan to carry one that is a rebel against God: meat and drink were made for God's glory, and therefore they must needs groan to feed a rebel: the Sun and Moon were made to declare God's praise, and therefore they must groan to give light to a rebel: they will see nothing by it but to dishonour God. Gold and silver, goods and cattle, corn and grass, were made for God's praise, and therefore they must needs groan to maintain a rebel; tongues were made to bless God, therefore they must needs groan to be in the mouths of swearing and lying rebels: eyes were made for God's praise, to see the Word and Works of God withal, therefore they must needs groan to be in the heads of lustful wantoness, that behold nothing but vain and sinful objects by it.  
Needs must the creatures groan that is distracted in its service. God would have one thing, and the wicked another. When a wicked man thinks of a creature, or meddle with a creature, or useth a creature not to that end God hath appointed it for, the creature is distracted in its service, it knows not which way to go, our Saviour tells us Matth. 6. 14. and No man can serve two Masters; If a servant should be compelled to have two Masters: the one bids him go one way, do such a thing; the other commands the clean contrary of him, and that upon life and death: how miserably should such a one be distracted, and how would it make him sigh and groan under such a slavery: so it is with the creatures: When God the true and proper Master of them commands and appoints one thing, and one end for them, and wicked men, usurping tyrants, shall forcibly carry them to another: needs must the creature's groan in such distraction; the creatures continually gasp to set forth the praise of God: they are continually ministering of new occasions to glorify God.  
Secondly, they groan because of the unprofitableness 
〈◊〉.  of their service; they serve, and serve, and get nothing by it. Should a servant do never so hard a task, toil and moil himself never so much: yet if he should have good pay for his labour, it would not vex him; there would be some comfort in it ● but when a servant hath toiled and laboured; if then he should have nothing but stripes for wages, and blows for quarterage, it would even break his heart, and it would make him to groan to live under such a servitude. Thus is it with the poor creatures: they serve wicked men and have nothing but labour for their pains: nothing but woes, and curses, and the plagues of God upon them for their pains, Gen. 3.  
Beloved, what are all those heaths, parched grounds, barren lands, etc. amongst us, but the groan of the creatures under our sins? What are the tempests, inundations of waters, strange snows, earthquakes, but the groan and quake of the creatures under our sins? What are all murraines, glanders, plagues and pestilences, but the groan of the creatures under our sins? What are those strange unnatural births, and misshapen monsters that are brought f●●th daily, but the groan of the creatures under our hands? it is loath to serve us.  
Look upon the Husbandman, the earth is loath to give him a harvest, he is feign to dung it and dress it, and by his Plough to rend and tear up the very heart of it and sow and harrow it, etc. It's loath to serve such a hard Master. Look on all the creatures, and see how backward, how dull and untoward they are to yield service to man, because they have such hard pay for their labour.  
Thirdly, because of the uncessantnesse of Reas. 3 its service. It is ever toiling and labouring without intermission. Beloved, we were not able to live, unless the creatures were still in action, unless the Sea were always in motion, the earth always bearing, the fire always heating, and all other things doing their part. What servant is there, but that sometime or other hath his holy day, his day of recreation? but the creatures are never at rest. By watering he wearieth the thick clouds, Job. 37. 11.  
Is not the Sun in the Firmament wearied by posting up and down from East to West? is it not strange to think what toil it hath in its continual circuits, when it runs in one hour two thousand thousand miles. Those that have no knowledge in the working of the creatures may think it strange, but they that have learning and knowledge, know it to be as true as the Sun shineth. But when it hath gone thus fare, what good doth come from it? one seethe to drink, swear and swagger; another see to Dice and Card by it; another sees to Hunt and Hawk by it, another sees to trade and chaffer: but few see to glorify God by it. Is it not a miserable thing that when the creature hath been at all this labour and toil, yet it shall do it for base sinful man, that will not see to glorify God by it?  
Fourthly, in regard of the misery and woe Reas. 4 that the creatures lie under, so that it had been good for the creatures that they never had had a being: but that God means to deliver them. As it was said of Judas that betrayed Christ, good it had been for him if he had never been borne; So beloved, were it not that God keeps the creature until the day of redemption of the Sons of God, then to free them from bondage and misery, it had been good for the creatures that they had had no being. Better it were the creature were annihilated to its old nothing, than that wicked men should thus cast an eye upon the creature, tread upon the creature, breath in the creature, live of the creature; better were it for the creature to be turned to its old nothing.  
I will make it plain;  
Every creature hath a double end, a specifical, and an ultimate end. pray mark it.  
First, a special or intermediate end, and that is what the creature is made to do, as of its own nature; as, the specifical end of fire is to burn, of the Sun to shine, of the water to moisten.  
Secondly, the ultimate and last end of the creature, and that is God's glory to glorify God; every creature is then happy when it hath attained its end; but, the specifical cannot be its happiness; for there is another end beyond that.  
The ultimate end of a creature, as it is a creature, namely to set forth God's glory, is more essential to it, than its own specifical end, because it hath this specifical end only in reference to the ultimate end.  
Therefore, if the creature be rob of its last end, it is rob of its being. The soul and heart of the creature is killed, and it is undone, when as it is taken from his ultimate end. It were as good that the world were no world, as that God have no glory by it: as good no earth, no corn, no cattles, as that God be not honoured by by it: A man no man, if he do not honour God: a creature no creature, if it do not honour God: it is as much as if the creature were annihilated to its first nothing, yea worse: for, there is no evil in nothing, all evil is founded out of some good.  
Hence it followeth, that a wicked man Use 1 hath no right to the creatures. For if the creatures were now of right belonging to the wicked, they would not groan under their service: for every thing rejoiceth to be where of right it should be. And a thing groans when it is not in his proper place.  
I desire not to be misconstrued in this hard point: wicked men have a fivefold right to the creatures, which is as good as nothing without the sixth.  
First, they have a civil right: so Nabals' sheep were said to be his sheep, 1 Sam. 25. 4. And he was a thief that should have stolen them from him. A man is a thief before God and man that robs a wicked man.  
Secondly, a providential right: that is, God by his providence may cast the creatures in abundance upon a wicked man. Thus we see wicked men have lands, houses, and great possessions, corn and cattles, etc. God by his providence casteth them upon them, Jer. 27. 5. God that made the Heavens and the earth with all creatures he distributes and disposeth of them according to his own will.  
Thirdly, a vindicative right from God's wrath: they may be instruments of his wrath, they may be able to execute the vengeance of God, as in the sixth verse of the forenamed place, Nabuchadnezzar was a wicked man, yet when the Lord would have him to execute his revenge upon Judah for Judah's sins and rebellions against God, to this end the Lord delivered up all the Cattles, and all the Lands of Judah into the King of Babylon's hand, though in the end he vomits them up again.  
Fourthly, a wicked man may have a creatures right: a wicked man as he is a creature, so he hath a creatures right to the creatures. For one creature depends on another, and helps one another, and all join to maintain the life of man. God hath commanded man that he shall not murder; and therefore he is not to murder himself. Wherefore when he is hungry he must not starve himself, but must eat: when he is dry he must not choke himself, but he must drink, be he never so wicked.  
Fiftly and lastly, they have a filial right to them, for God will have his grace and the Gospel of his Son Christ to be offered unto them: he will have the wicked invited to faith and repentance; now this cannot be unless they should live: they cannot be invited to faith unless they a natural life: and a natural life they cannot have, if they should have no natural helps to uphold them therein, Psal. 115. 16. The Heaven's aae the Lords, but the earth hath he given to the children of men. chrysostom saith, he hath given all the creatures to men in common, I have given them my creatures here below, that they might trust in me above: that they may enter into the kingdom of Heaven at the last. This is a filial right, when he that is not may be a Son of God: therefore God will have the Gospel preached to the wicked. Now, if the wicked might not have the creatures, how could they come to Church? Alas, you were not able to sit in your Pews and to hear the Gospel preached, if you might not have the creatures.  
But beloved, all these rights are nothing without another right. The creatures may groan in their hands: these make their doom and damnation the greater, and the bondage and misery of the creature the greater, that the creature should help man to come to Christ, and then he will not have him: that the creature hath fed and nourished such a one that he might repent, but he will not: that the creature hath given him life, light and strength to lead him to faith, but he will no● believe: O, then, the creature fetcheth such a groan as that it makes all the world to ring with it, and God hears the groans.  
A wicked man hath no filial right to the creatures, they have no Sonlike right in Christ: they have a filiable right, because they are invited to be his Sons and daughters; but as long as they live in their sins they are none of his sons, neither have they any filial right.  
Beloved, man's first Charter is out of doubt lost, by reason of sin; all the creatures are fallen by lapse into the hands of God the owner again. Now Christ is our chief Lord, he is made the Heir of all things, Hebrews 1. And the wicked that are not new creatures in Christ, in regard of filial right, they are but incroachers; and therefore every creature groans in their fingers, and every thing that they have, groans to be theirs; their very meat groans in their bellies, their sleep groans in their heads, their breath groans in their lungs: yea, the very blood groans in their veins, and woe is them that they have not ears to hear these groans.  
Though God give them Tables, and fill them with abundance, yet he raines his fierce wrath and vengeance upon their meat while they are eating, Job 20. 23. God will make them restore every creature they have; they shall make restitution as oppressors of the poor creatures, vers. 18. and their meat shall be turned into the gall of Asps, vers. 14. for the very creatures shall rise up in judgement against them, and condemn them: we know that every creature groaneth.  
Secondly, this may teach us that the wicked have little cause to be merry at any time, because there is nothing about them, nor in them, nor before them, but groaneth against them. Every creature that they have groans because it is possessed by them: not some kind of creatures, but every creature, as Theophylact observes, every creature groaneth against them.  
Dost thou live in thy sins, and yet art merry? thou art mad. Dost thou live in thy carnal estate and condition, and yet canst rejoice? thou art surely besides thyself. For who can be merry in the midst of thousand thousands of groans? Thy Apparel groans, thy Laces, thy Silks, and thy Braveries groan, till either thou be'st a new creature, or else be'st in hell. Thy house and thy stuff, thy barn and thy store do groan, till either thou be a Convert or in Tophet. Every penny in thy purse, every rag on thy back, yea thy flesh and thy bones, yea thine own soul and thy spirits as they are Gods creatures, and take his part, they all groan against thee till thou be'st cut off.  
Not only all thy sins, all thy oaths, lies, vain speeches; not only every absence from Church, every idle thought, every unprofitable word, every Sermon that thou hast heard without profit, every exhortation thou hast heard without benefit, every sickness thou hast had without reformation, every day of patience thou hast enjoyed without repentance, not only all these do groan against thee: but also every creature in heaven and in earth, they do all groan and travel in pain to be delivered out of thy slavery. Whatsoever thou dost, the creatures groan and complain against thee. How then canst thou rejoice, or have merry day? I have said of this joy it is mad: and dost thou rejoice? thy rejoicing shall be short. Job. 20. 5.  
Beloved, needs must a wicked man have wrath and vengeance poured down upon him; for all creatures groan to God for his vengeance and destruction. The creatures cry unto God, Lord, plague this man: Lord, shower down thy curses on him: he hath abused and wronged me: Lord, let not such a rebel as that man is, escape, but in thy justice be avenged on him for his abuse of us.  
Weep and howl rather than thou secure and impenitent person; let this be a Corasime to thy pleasantest lust, and as an Arrow shot into thy heart to let out the life and blood of all thy sins and corruptions, to think of this. And in the fear of God take heed, how thou goest on in thy sins, in thy abuse of God's creatures, lest thereby thou forcing the creatures to groan for vengroane, they pull down the wrath and plagues of God upon thy head.  
Oh what a terror is this to the wicked; every creature groans: not in compassion for thee, nor in fellow-feeling with thee, as with the godly, but in indignation against thee.  
The horses, and the bridles, they should have written upon them holiness in the Lord Zach. 14. 20. this is a Prophecy of the Church's holiness under Christ, not as Theoderit adplies it to Helena, who adorned her horse-trappings with the nails of Christ his cross. Hierome refuits that; but, to show that Christ he will have even the horses and bridles, and all and every thing for a holy use; so the silly horses and even the bridles do groan and pronounce woe unto the ungodly riders that fear not God.  
Every pot in Judah, and every bowl in Jerusalem shall be holy unto the Lord, ver. 12. The drinking pots and bowls do groan, woe be unto him that drinks, and lives not a godly life: yea the very highways shall be called the ways of holiness, I say 35. 8. the ways and the paths groan under all that go on them and are not holy.  
There is no creature above or beneath as Porsper speaketh, which doth profess the praise of God, and therefore every creature contesteth against thee that praisest not God. The Angels and all the Host of Heaven praise God. Psal. 148. the Sun, the Moon and the stars praise God, the heavens and the waters that be above the heaven's praise God: the earth, the dragons, and all the deeps, fire and hail etc. Kings of the earth, etc. all these sing forth the praises of God. And therefore they all groan against him that praiseth him not.  
Better were it for thee to have all the devils in hell against thee, then to have the groans of God's creatures against thee. I would rather have all the devils in hell, and all the wicked in the world against me, than the least worm or dust of the earth to groan in the ears of the Lord against me. A thousand worlds cannot do me so much good, as the least groan of the meanest of all God's creatures can do me hurt. Oh then how shall the wicked ever hope to escape the doom to come, that have so many millions of creatures groaning against them.  
But what kind of groans are these?  

They are upbraiding groans.  
They are witnessing groans.  
They are accusing groans.  
They are judging and condemning groans.   
First, they are upbraiding groans, Give ear Oh ye heavens, and I will speak, and hear Oh earth the words of my lips. Dent. 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 to 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 hist 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 not 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, patiented, 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 Isralites. Dent. 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 stonnes in the streets? even they see thee, like Joshuahs' 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 Clofet, or thy bed, or the hang? 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 cares? 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, thus saith the Lord, writ this man a castaway, that shall never prosper, Jer. 22. 29. he meant wicked Jeconiah the King; but because he was a dea●e 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 lose 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 he●d lest the Lord direct his speech to the dead earth, and say, O earth, earth, earth, hear the Word of the Lord; writ 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 keycold; 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, writ them a people that shall never prosper, a people that shall never be converted; writ them men damned for ever; let them come and hear Sermon after Sermon, but writ 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 writ them men that shall never prosper.  
Beloved, God forbidden 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 sore afflicted because they are constrained to serve sin? why then dost thou injury 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 an use  
Of Exhortation; doth the creature Use. groan to serve sin? take heed 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 sinne against God, for, if thou sinnest against God, thou canst not meet with a creature but it groaneth 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, then 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 of 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. 18. 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.  
Fiftly, use them all as so many Books, and as so many Ladders or Rises to climb up with the soul of 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, not 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, Isaac, 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 shown himself to them, he did it in a creature: 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 an apparition of himself; he takes the likeness as it were of the Sun, Moon, and stars, and therein appears; he takes the Cattle, plants, etc. and therein appears: therein he shows something of himself: thou never seest any creature but it is the appearance 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 traveleth in pain till this present.  
FINIS.   

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 for the sins of the world; if any man sin, we have an Advocate, vers. 11. 12.  
Secondly, and 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, ought 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 Doct. walks as Christ walked, if he be in Christ.  
Before we make entrance hereupon, let me expound to you two things, lest we meet 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 graf● 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 cogn●s●●, 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.  
2 For the exemplary, As, even as he walked.  
Can any man walk as Christ walked? Object. is it possible that dust and ashes, that is corrupt with sin, can walk as he walked?  
This word, as, hath a twofold signification: Answ. there is a two fold as; either such an as, as imports 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 gins every line as his master gins, 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 follows his master's hand. So it is said of all that are in Christ. Revel. 14. 4. that they follow the Lamb whether soever he goeth: they follow Christ in all duties, in all holiness, in all his commandments: they track 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 track 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: Math. 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 if Christ's life be the pattern of our life, than our life must be conformable to his life; & 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 same 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 fullfilling 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. Isay. 11. 10. A landmark to all people, to take their aim, how to think, how to speak, how to walk, how to live.  
As men ●t 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 a● 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 partake 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 Obj. that is none of Christ's? doth not he say that every beast in the field, and the cattles 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 Answ. led by the Spirit of Christ's, 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 reproaches, 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 Reas. 1 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 foreknowledge 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 meght 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.  
God hath predestinated that all that shall have life & glory, shall be made conformable to his Son; that they shall be holy, pure, and righteous as Christ was; that they shall be lowly, humble, and mecke as Christ was.  
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 Reas. 2 practice of Christianity (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 Platonists are denominated from Plato, so are Christians from Christ. The Franciscans from Francis, the Dominicans from Dominicke; 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 dam 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 Reas. 3 or rather from the integral 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 vain 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 seethe, if we speak properly, but the man that seethe with the eye: so it is not the knife that cuts, but the man that cuts with the knife; 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 off 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, and 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 Reas. 4 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 borne 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, Math. 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 Use. 1 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 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 , 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 a 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 lose 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 Temple of Christ, and lend an ear to Christ. 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 the Sermon as well 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 a 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 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 uses.  

Of Indignation.  
Discrimination.  
Scrutiny.   
First Indignation. The Apostle doth as it were point at a certain man in his congregation, as if that there had been some man 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 
De●t. 1.  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 beating 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 Seedsman doth not take a whole cop, 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, but is 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 sin and that sin: this repentance and that repentance: this faith and that faith.  
All actions they are of singulars. A universal man cannot reason, a universal man cannot dispute, a universal man cannot see, nor hear. No, it is this man, and that man that seethe 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 Jsraell 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 grievous 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 repentance, 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 turn and wind 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, saith one: 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 are gone 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: Malac. 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. Chapt. 2. ver. 17. wherein? said they. You have rob God. Chapt. 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 rob 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 fare 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, ●ling wildfire 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 Doct. 2 Minister is bound to preach so, as 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 rubbe 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 lukewarm 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 Reas. 1 pulpit, and profanes the holy things of God. Ezech. 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 shown 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 &c: 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 worldling, or lukewarmeling, 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 Reas. 2 Christ, if we preach not so as that men may know that they are not converted, if they are not &c. God saith 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.  
Thirdly, because otherwise they can do Reas. 3 no good: Ezek. 34. 17. and as for you O my flock, thus saith the Lord God, behold I will judge between cattles and cattles, etc. as if he should say, woe unto the shepherds; will they not preach so as to make a difference between cattles and cattles? 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 fare from you, and judge yourselves unworthy of everlasting life etc.  
Yo● 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.  
FINIS.   

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 unsalvable 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 apprehensiall 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 believe, yet God hath gone so fare, he hath so fare 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: ver. 19 This is the conde● nation 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 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, ver. 6. 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 malapartness, that cannot endure to be reproved.  
From the first of these, we observe this.  
That a wicked man hates the word of Gods Doctr. grace, yea he doth not only hate the word of God's grace, but he hates grace itself: he doth not only hate the Lanthorue 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 hate 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, fat 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 fayest 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 diveli●●● As it was said of 〈◊〉 his dog, he had a devil lied 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 ●●●●e and good word; I may say it is a 〈◊〉 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, he 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 dam him, if he repent not; Herod cannot endure this preaching any longer.  
Secondly, in opposition to merciful Preaing. 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, &c, 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: Math. 23. 29, 30. they built the tombs 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 cry 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, ●s 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, saith 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, Horace 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 ili 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 galling his heart day by day; let the Minister enter a reproof into his hear● again, so it be but once or twice, he cares not. Why? he thinks he can recover himself again from it: b●● 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 〈◊〉 and dearest sins; he can never go to Church, but he hears the Minister reproving him for some s●me or other, telling him that he must to hell for them unless he repe●t; 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. ●2. and saith unto Amos, O thou Seen, go fly thee away into the Land of Judah, and there eat bread, and prophesy 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 Amo● should prophesy once or twice▪ but if he did prophesy any more, he should spoil all their mirth, he should gall all their consciences go, saith he, prophesy in Judah, & 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 spokesman, a witty scholar: what a learned and excellent Sermon did he make to day? so fare as the word opposeth not his lust, a man may love preaching.  
The people they did love to hear Ezekiell 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 Philistines 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 pertinent 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 tanto, though not in ●oto▪ he mav 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 worldling, 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 retain 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 Reas. 1 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 be 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 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 amongst 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. Isai▪ 65. 20? Can a Usurour love the 15 Psalm? Can a lukewarmeling love Rev. 3. 16? no, he would be glad that 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 conform 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 can not 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 〈◊〉 o● 〈◊〉 the knowledge of the word: therefore they say unto God, depart from us, we desire ●o● the knowledge of thy waves. Jab. 21. 14.  
A wicked man would ●aine keep this and that lust ●● he is loath to departed with his old corruptions, his old sins▪ he hath liv●d ●● them so long, that he is loath to part with his old friends; he would feign 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 a thing 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; then 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 shining, 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  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 Use. amongst us. O beloved, it 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 lemma ourself, 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 possibly reconcile. That is irreconcilable hatred which cannot be taken off by all the entreaties of the world. Herod hated Tyr●s 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 ●●ke 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 tichie and revengeful in speeches, how often hast thou been sought to leave it? thou art proud and stouthearted, how oft hast thou been sought 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 lungs, and all to invent and speak acceptable words to prevail with your souls: with heart-cutting entreaties they beseech you; if notwithstanding all this, you will not be entreated to part with your sins, then 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: that is hatred 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 Bowels 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 lukewarm professor and deadhearted 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 hares 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 you 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 content 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 cease. 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 would 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 dispossesing the devil out of her; Act.. 16. 19 It must be a grievous hatred 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, lot Christ go, and mercy go, and heaven go, ●●ther then let thy sin's g●●▪ 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 will take up Christ his cross and be pl●●● I will give thee a Kingdom, if thou wil● walk precisely and circumspectly. But you will not, though you might have a kingdom for it. Repent faith Christ, for the kingdom of heaven is at hand: Math. 3. 2. Repent, and here is a Kingdom a● hand for thee. Down with thine old lu●t▪ 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 ●nite 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 ●lesh 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 corruptions, 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. 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 drunkenness, with thy oaths, thy pride, security, luke warmness, earthliness, 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 a 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 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 abhors you, and all that you do, and will damn you? doth not thy conscience tell thee, that yet thou hast no assurance of salvation, that as yet Jesus 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 in 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 ye house of Israel? 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 many sins in your souls, so many oppositions and rebellions 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, and I pray God to send it home to your hearts: commonly when God sends 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 this, 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 these 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. Math. 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 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.  
FINIS.   

GOD'S IMPARTIALITY.  ESAY 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 Isaiah doth foretell heavy things against the people; and by the way mark the Lords deal, 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 and that the wicked might be the more inexcusable, and that the godly might make an Ark to save themselves in.  
These words 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. For, his peculiar people, when they sinned, he gave them over. God ●ais, 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, therefore hath he poured upon them the fierceness of his anger, the strength of the Battle and fire round about them. 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 s●ay 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 unavo●dablenesse 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 plague's us, and we see it not: his anger burns round about us, and the fierceness of his wrath sustaineth to battle: and yet we perceive it not.  
From the first of these observe: namely,  
That God is the author of all plagues and Doct. judgements that befall a Nation. 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 done it? saith Amos in his third chap. and 6 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 things 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. 8. 50. The wicked cannot pull down punishments upon a Nation when they will; As it's he ordaineth them: and the time when; so thirdly, he doth appoint them how long they shall lie upon men. Revel. 2. 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, and for the hardening and overthrowing of the enemies of the Church that are incorrigible.  
This may stay and comfort the hearts of Use 1 Gods Children, in any 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: and though he correct thee, yet he cannot find in his heart to hurt thee. Therefore he saith to the sword and to the plague as David said to Jacob, 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 Use 2 men that are out of God's favour.  
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-Sonne thou despiest, 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 punishments, and his Judgements is 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, Use 3 let us not so much stand upon men, or upon the help of them: but let us look to God as David did: it may be the Lord sent Shimei to rail on me; and so did Job, the Lord gives, and the Lord hath taken away. 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 against God's Law is that which brings down punishments and judgements upon a Nation or a people or Church. Sin 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 sw●rd 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.  
Another 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 S●dome 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 mercy. And thus much for proof.  
Good Lord, what a poor weak Land Use 1 have we! if sin and rebellion 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 Use 2 traitors in the Kingdom, 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 King Charles 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 judgements 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 the men are, the greater are their sins, and 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 achan's 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 these may be hanged and dispatched, or that God would turn their hearts.  
Is it so, that sin is the brooder of all Use 3 punishments? O then let it teach every one of us to s●t 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, Oh mine enemy, have I found thee, thou art the enemy 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. O that Magistrates 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 scarecrows, 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 alehouses, hell-houses, and nurseries of the devil, and to supplant wickedness. We must not be one for them, and another against them: for in so doing, we shall never see good days.  
And you Gentlemen, where 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 hatth 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 wickedness 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 wild fire 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 harbours 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 cu●●e 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 Doct. 2 Lord often times brings fearful 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 punishments. 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, 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, Am●s. 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 own 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 a 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 Kingdom down. Gen. 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 filthienesse. 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 benumbed, 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 dissection between Rehob●am and the people, than God pulled away ten Tribes, and much blood was shed. So when King and Commons, and all are divided, Ephraim against Manasses, and Manasses against Ephraim, but both against Judab, 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 blindefold? 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 then 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 all 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 bug▪ bear 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 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 wise and children and all as lost. I confess it is hard so to do: but God will sire 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: 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. 16. 36. 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 tho● 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 Jerusalem, 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 dumbo 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 dry 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 tear 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. Oh thrice happy are we that have got 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 hid 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 whether 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 ●e 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 a 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 ballaced, 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 substantial 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 frost; 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 Rogens, hooker's, Beadles and Cottons to talk with; and you shall wander about in the woods; your faith to 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, Sam. 2. chap. 11. ver. 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. ver. 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.  
FINIS.   


The CONTENTS of that Sermon HEB. 11. 28.  
THE Context opened in several particulars. p. 1. 2.  
Doct. It hath been the property of wicked men, and still is, to think that what ever the godly have is too good for them. p. 3.  
Reas. 1. Because God hath chosen the godly out of the world. pag. 4.  
2. Because the wicked know not the godly to be God's Children. ibid.  
3. Because wicked men measure others by themselves. ibid.  
4. There ever was, and ever will be contrariety betwixt the seed of the woman, and the seed of the Serpent. p. 5.  
Use. 1. To teach the godly not to be discouraged when they are hardly dealt withal in this world. ibid.  
2. Not to render like for like. ibid.  
The Words of the Text opened.  
Doct. God's children are worthy persons. p. 6.  
All things in the world are little worth.  
1. All things in the world are very deceitful. p. 8.  
2. They are very unprofitable. ib.  
3. They cannot further a man in the main thing that he should aim at. p. 9  
All riches in the world make not a man better either in respect,  
1. Because God regards not the rich more than the poor. ib.  
2. They cannot assure a man of the love of God. ib.  
of God.  
3. They make a man not more mindful, but more forgetful of God. ib.  
4. They cannot make a man more thankful to God. ib.  
5. Neither can they draw a man nearer to God. p. 10.  
1. All the things in the world cannot enrich a man's soul. ib.  
or of ourselves.  
2. They cannot free a man from any spiritual evil. ibid.  
3. They cannot satisfy a man. p. 11.  
4. They are of no continuance. p. 12.  
All worldly men are little worth.  
1. Because of those contemptible names the Spirit of God gives them. p. 13.  
2. Their best actions are but glittering sins. ibid.  
Use. 1. To discover the madness, and folly of men in these days who so much mind the world. p. 14.  
2. To inform our judgements concerning the things of this world, which for the most part are given to the worst men. ib.  
3. To take our hearts and affections from the things of this life, because they are so little worth. p. 15.  
Doct. True believers are persons of great worth. p. 16.  
Reas. 1. In of the worthy names the Holy Ghost gives them. p. 17.  
2. There is a great price paid for them. ib.  
3. Because the wicked do so hate them; for the grace that is in the godly is the eyesore of the wicked. p. 18.  
4. In respect of the Privileges that God hath been pleased to dignify them withal. p. 18. as  
1. Their Royal descent. ib.  
2. They are royally attended. p. 19  
3. They have royal places. ib.  
4. They have royal fare. ib.  
5. They have royal apparel, viz. the righteousness of Christ. ib.  
6. All their debts are paid. ib.  
7. They may go boldly unto the throne of grace. p. 20.  
8. All things work for the best unto them. ib  
9 They are Gods beloved ones. ib.  
10. They have the free use of all God's Creatures. ib.  
11. The places where they live far the better for them. p. 21.  
12. In respect of the great things which are laid up for them▪ ib.  
5. Uses. 1. For terror to wicked men that wrong the Children of God, they being persons of so great worth. p. 22.  
2. Hence learn to esteem godly men for their worth. p. 23.  
3. To teach us how to get a name of worth in the world. p. 24.  
4. For comfort to the godly, though they be disregarded here, yet God highly accounts of them. ib.  
5. We should labour to walk worthy of this high Honour that God puts upon us. p. 25.   

The Contents of that Sermon GEN. 6. 3.  
THe Text opened in several particulars. p. 27.  
1. Doct. The Lord of Heaven and earth, doth strive mightily with a company of poor Rebels. p. 29.  
2. Doct. There is a time when God will strive with men no more, and that in this life. ib.  
This point is proved by several Scriptures. p. 31.  
When the Lord gives over to strive with a man for his good, these things follow.  
1. He reputes him of all the good he hath done unto him. p. 33.  
2. The Lord gives him over to the power and dominion of sin. ibid.  
3. He blasts him in regard of all his gifts and abilities, that formerly he had. p. 35.  
4. The Lord hardens him ib.  
5. The Lord suffers him to build upon false Principles. p. 36.  
6. The Lord gives a Commission to all means never to do him good. p. 37.  
Who are they the Lord gives over striving with?  
1. Those that have lived long under the means of grace, but are still unprofitable. p. 39  
2. Those that have had much means of grace, and many secret workings of the Spirit in them; yet when temptations come they yield unto them. p. 40.  
3. Those that have much grieved the Spirit of God, in sinning against the light of their Consciences. p. 41  
4. Such as have a contemptible esteem of the Gospel, and the Ministers thereof. p. 42.  
2 Reasons why the Lord doth give men over in this life, and never strive with them more. p. 43.  
1. God being a just God will reject them that reject him. ib.  
2. God is a wise God, therefore he will not always bear with sinful men. ib.  
3 Objections against this truth are answered. p. 44, 45.  
4 Uses. 1. To teach us to bless God that he hath not given over striving with us, as he hath done with others. p. 46.  
2. For reproof of those who negleect the day of their visitation. p. 47.  
3. For terror to all wicked and ungodly men with whom the Lord hath given over striving. p. 48.  
The condition of such is miserable.  
1. Because if God forsakes them, than all comfort forsakes them. p. 50.  
2. When God goes, restraining grace goes. ib.  
3. When God leaves us, then common protection leaves us. p. 51.  
4. T● exhort us to redeem the time, and to yield to the motions of God's Spirit. p. 52.  
For this end consider,  
1. The fearful condition of such as are given over. pag. 53.  
2. The great danger of deferring repentance. ibid.  
3. All the time of our life is little enough for this work. ibid.  
4. Our lives are but short. ibid.   

The Contents of that Sermon COLOS. 3. 5.  
THE Words of the text opened in three particulars. pag. 56.  
Sin may be civilised five ways.  
1. When it is laid asleep, not dead p. 57  
2. When the heart is taken off one lust, by another coming in the room thereof. p. 60.  
3. When the sap of sin is taken away, and no contrary grace infused. p. 61.  
4. When it is overtwharted by an higher principle. pag. 62.  
5. By God's giving only common graces, such as he gives to many wicked men. p. 63.  
Doct. If we look to have any benefit by our Interest in Christ, we must mortify all our sins. ibid.  
3 Reas. 1. Otherwise Christ will not be a Jesus, a Saviour unto us. pag. 65.  
2. It is impossible for sin and grace to live and subsist in one subject. p. 67.  
3. Otherwise we cannot possibly enter into heaven▪ pag. 69.  
A wicked man could find no delight in heaven. ibid.  
When the devils had sinned: they could not endure to stay any longer in heaven. p. 71.  
3 Uses. 1. To condemn those that go on in their sins, and never endeavour to mortify them. pag. 72.  
2. To teach us that it is not enough to let our sins die in us, but we must endeavour to mortify them. pag. 73.  
3. To show that mortification is no easy work. pag. 75.  
They that have begun, must persevere in this work of mortification. pag. 77.  
1. Because the very same sin that hath been mortified will live again unless it be continually mortified. pag. 78.  
2. Else, if not that Sin, yet another will arise in the room of it. ibid.  
3. Because in this life we can mortify Sin but in part. ibid.  
Marks to know whether Sin be mortified or no.  
1. They that have mortified their Sins live in, and act the contrary graces. p. 80.  
As they give up all the ways of Sin, so they take up all the ways of Grace. ibid.  
Grace takes not away a man's affections, but qualifyes them aright. ibid.  
And it sets them upon right Objects. p. 8.  
2. He that is mortified aright, is dead unto every Sinne. ibid.  
So long as a man liveth in Sin, he is altotogether uncapable of Christ. p. 83.    

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 backed it with Arguments, he cometh in this Chapter to press 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 off 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 Gedeon & 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;  
viz. Why did they wander up and down? Object. were believers cruelly dealt withal? yes: for alas what were they? they were and are baggage people, not worthy to live in the world.  
Now the holy Ghost takes away this Answ. 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 Doct. 1 men, and is still, to think whatsoever 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 offscouring 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 Reason 1 of the world. Joh. 15. 19 For when God's people were as the 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 you not, because it knows not God. 1 Joh. 3. 1. And hence it is that God's children are called strangers, 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 born of the Devil, will hate them that are borne of God, 1 Joh. 3. 12.  
First, This should teach the godly when Use 1 they are hardly dealt with in 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 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. Doct. 2  
But before I handle this point, I will give the sense and meaning of the words.  
This word World is diversely taken. Sometimes 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.  
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.  
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▪ 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 Ans. made for them, and it is continued 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 Devil's drove, they are few, even as the shaking of the Olive tree, Esay 17. 6. yet in themselves they are as the Stars in number. Gen. 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 5. 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 iniquitity. 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 profit 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 covet 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 of 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 frequently 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 O but, I desire but a competent Object. living.  
Sol. It is well done. A little spring running 
Sol.  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. Habba. 2. 5. riches make men sick of a dogs 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 sloughfull 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. Psal. 49. 6, 7. and you must carry nothing with you; naked you came, and naked you must return; even like unto 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 into 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. Esay 66. 3. If they pray, or hear etc. God accounts of it no better than the sacrificeing of Swine's flesh; they stink in God's nostrils. Esay 1. 13.  
If then the men of the world be little Use 2 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; naythey will hazard life and health even to the back bone, 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 the Pharises sat in Moses chair, when as the Disciples of Christ were carried before the Rulers; so for Riches, proud Dives fared deliciously every day, when poor Lazarus was feign 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 Use 3 hearts and affections from pursuing the 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 are persons of very great Doct. worth. The world is not worthy of them.  
I need not spend much time to prove this; they are called excellent persons, Psa. 16. 3. Again, the righteous is more excellent than his neighbour. Prov. 12. 26. again, they are called the glory of God, Esay 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. Ephes. 4. 24. The King's daughter is all glorious within. Psal. 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? Jam. 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-skinnes of the Philistines, as David bought Michal; nor with thirty change of raiment, the reward of those that unfolded Samsons Riddle; they were not bought with a great sum of Money, as the Roman Burgesseship was; I say not with corruptible things, but with the precious blood of Jesus Christ; for in him we have redemption through his blood. Coloss. 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. Revel. 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 Colos. 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. Rom. 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 Chartar 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 far the better for them. Laban fared the better for jacob, and Potiphar fared 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.  
But are they such men of worth? why, Object. they are not esteemed at all, neither are they at all well spoken of.  
First, know this: you that are godly, be Answ. 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 Use 1 the children of God, either with tongue or hands: either by themselves or by others: either by nick-naming 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 Use 2 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, Use 3 here you may be directed how to 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 with all: 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.  
This should serve to comfort the godly; Use 4 that seeing they are of so great 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 dogs 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 Use 5 of the number of the godly, labour to walk worthy of the Lord. Colos. 1. 10. Doth God thus advanced 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 Joseph 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.  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; vers. 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, was 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 Doct. 1 doth strive mightily with a company of poor Rebels; and all to bring them unto himself, but on this I intent not to insist.  
The second is this, viz. that there is a time when God will strive with men no 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 will strive no more.  
To make this plain 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.  
Thirdly, I will show who they be that God gives over.  
Fourthly, I will show the grounds of it.  
Fifthly, the objections against it.  
And lastly, we will come to the uses.  
For the first; Testimonies of Scripture, you believe them, and you do acknowledge that the things delivered there are certain; see it in Saul, because thou hast rejected the word of the Lord, the Lord hath also rejected thee from being King etc. 1 Sam. 15. 23. The Lord had striven with Saul many ways; by giving him profits and Honour, in making him King; he had given him gifts of the Spirit, he was not wanting unto him in any means; yet he not regarding all this, but neglecting that which his Conscience told him should be done hereupon the Lord took away; that good Spirit from Saul, and gave him an evil Spirit, as himself confessed to the Witch of Endor. And as some Divines understand that saying of David, Psal. 51. 11. Cast me not out of thy sight or presence, is not to be understood of Government, but of the Church of God; Cast me not out of thy presence as thou didst my Predecessor Saul; Ergo, it is evident that Saul was given over even in this life.  
Secondly, that of the Heb. 12. 16, 17, 18. saith the Text, Let there not be a profane person among you as Esau; mark that man is a profane man, that for one morsel of profit or pleasure, will cast off the favour of the living God; let there not be any such among you (saith the Text.) The Apostle means not the outward inheritance only, but that which is of the Sonship of God, which the Birthright than was.  
Thirdly, Luke 19 41, 42. where our Saviour weeps over Jerusalem, Oh Jerusalem etc. oh that thou hadst known in this thy day of visitation! etc. but now they are hid from thine eyes. Why? because thou didst not know thy time; God visits us from day to day, either in Mercies, or judgements; in mercy when he performs that which he hath promised; In Judgements when he brings on men those Judgements which formerly he denounced; So our Saviour tells them they had a day, oh that thou hadst known in this thy day! etc. But now they are hid from thine eyes, and thou shalt see them no more: thus you see it is plainly proved by evidence of Scripture.  
Secondly, I will show you how the Lord deals with such rebellious & stubborn creatures who after the Lord hath tried all conclusions on them, yet cannot bring them to amendment, but that still they will go on in their sins, than the Lord changeth his mind, and he reputes him of the good he hath done unto them. And so he repent that he had made Saul King.  
But how can God repent? Object.  
I answer, there may be a change of the Answ. thing, though not of the person. The Lord reputes that ever he set a Minister over a soul to convert it, if it despise his Ministry: though Moses and Samuel stood before me, yet my mind could not be toward them: The Lord then had a mind; he loved the young man in the Gospel, that is he kindly invited him, but yet saith the text, he went away sorrowful, he would not sell all to follow Christ: so the Lord of heaven and earth strives with men, he hath a good mind to win them, he sends his Ministers to them, and when will it be that that unclean lust of thine will be reform: The Lord calls the first, second and third time, and when he sees it will not prevail, at last he gives thee over.  
The Lord gives over that man to the power of that sin which he never did before when he strove with him; we must either lose our sins or our souls: and ergo if no means will serve to bring a man home, than the Lord gives him over to commit his old sin; see Psal. 82. 11. 12. the Lord tells there what he had done for Israel, how he had brought them out of Egypt: but my people saith he would not hear: Israel would none of me, none of my holiness, none of my pureness, none of my ways; but their own ways, wills and wits were best: ergo saith the Lord, I gave them up to their own hearts lust. He doth not say he gave them up unto the Syrians to plague them, nor to the enemies of the Church to ride upon them; but to their own lusts. The incestuous person received good by his excommunication: but when a man is given over unto rebellion, it is hard for him to be recalled bacl; it had been better for that man if he had never been borne. For as the skin of a Rabbit comes well off till it comes to the head, and then there is haling and pulling; so a man can crucify many lusts, and perform many good duties; but when once he is come to the head, to his darling sin, to his Dali●ah, then there is tugging and pulling, and the Lord will either break that man's neck or his heart: he will either pull him from sin, or give him wholly over unto his sin. See Psal. 78. 30. they must have Quails, they had a dainty tooth and that must be satisfied; well, I will give you Quails saith God, yea and my displeasure with it also.  
Thirdly, as God gives a man over to the power of his lusts, so he doth blast a man in regard of all abilities and gifts that formerly he hath had. Look into the world, and you shall see this plain: great scholars, learned Doctors and Preachers, their learning hath been blasted: they were bright candles, yet in the end they became snuffs, men of corrupt minds etc. Look upon other common Christians, who have given hope of coming unto God, when they were in sickness, or necessity etc. Yet at last it turns to nothing: He sent leanness into their souls. Psal. 106. 15. He gave them their request. One aims at honour: well, God gives it unto him: another will have profit; well, saith God, and thou shalt have it: but my Spirit and th● excellency thereof thou shalt never have.  
Fourthly, the Lord hardens that man: he reputes of the good that is done unto him, he gives him up to the power of his lusts: and blasts all his parts, so that he hardens up his heart; and look by what means God sought to bring him unto him, those means harden him; afflictions harden him, which should have been the means to have recalled him. God braies a fool ten times in a mortar, and yet he is the harder, harder and harder. Men live in the Sunshine of the Gospel, yet many are hardened by it. Those that have professed the Gospel, forsake their first-love, and are become like the Smith's dog that lies at the Anvil and sleeps though the sparkles fly about his ears: so let the sons of thunder say what they will, yet it shall not trouble them.  
Fifthly, The Lord lets that man build upon false bottoms, live by false principles: that man which hath been enlightened, must have somewhat to hold upon; else he would be in a little hell, and ergo a man hath his shifts. Saul saith I have performed the will of the Lord, I have done that which he commanded me. Have you so says Samuel? What then means the lowing of the oxen? Oh saith he, it is to do● sacrifice unto the Lord, etc. Some cunning hypocrites will have heaven: but when a Samuel comes with a discerning spirit, and tells them that grace and lust cannot stand together; yet they would feign be saved. See Luke 15. 16. the young prodigal would feign have filled his belly with the husks: the meaning is, every unregenerate man having lived after his own lusts, his conscience being met withal and terrified with God's wrath, he would leave his sin, yet he would feign fill his belly with the husks, (viz.) with his lusts: he intends to be drunk no more, to be profane no more, to be lose no more: but now he will fast it out, pray it out: and yet saith the text he would feign fill his belly. There is never a natural man but he would feign rest upon somewhat; but where the Lord hath a mind to bring a man home, he will not let him rest upon outward performances. One saith he hath been counted a professor these twenty years, and ergo he says his case is good. Another says he prays in his family, and doth many good duties: another saith God hath blessed him divers ways, and ergo his case is good: but those the Lord purposeth to do good unto, he will not suffer them thus to deceive themselves.  
Sixthly and lastly, The Lord gives a commission to all means for merly used that they shall never come to him more: the Lord bids those judgements and mercies wherewith he sought to humble him before, never more to meddle with him. Ephraim is joined to Idols, let him alone, Hos. 4. 17. viz. his heart and his sins are joined together. Isai. 5. 6. God speaks of his Vineyard, saying, what could be done more? yet because it brought forth wild grapes, when I looked it should bring forth good, ergo saith the Lord, I will lay it waste, I will take away my former protection, and I will command the clouds that they rain no more upon it. viz. The means of grace and salvation shall be offered no more unto it. I will hear such a man no more, I will take away my Ministers from him. You know that Paul and Timothy would have gone into Asia, but the Spirit suffered them not: this is a hard condition when the Spirit will not suffer good to be done unto a man, a City or a Nation. And thus much for the testimony of the Scriptures.  
Thirdly, I will let you see what persons they are. I will not say this and this particular person; but you shall see what the scripture and the word of God says, They are four kind of persons, and you shall know them by these four things.  
First Those that have lived a good while under the means of grace, but are still unprofitable, and no good is wrought upon them, it is likely such men are given over. See Math. 23. or 13. and the last. And a man that hardens his neck when he is rebuked, shall suddenly be destroyed, and cannot be cured Prov. 29. 1. Look unto this you that live under good Ministers, Fathers and Masters etc. For if the Lord sees you will not come in, he gives you over. I limit no time: yet what saith the Spirit of God? Forty years was I grieved. Heb. 3. 13. He swore that they should not enter into his Rest. Forty years was a great time: but what say you to three years? Luke 13. 7. These three years have I come seeking fruit, and I have found none, cut it down etc. But what say you to one year? Lord, let it alone this year etc. But what say you to forty days? yet forty days and Nineveh shall be destroyed. But what say you to some few hours? Math. 10. 14. Whosoever shall not receive you, etc. shake off the dust, etc. You know what commission the Lord gave to his Messengers, how they should preach the Gospel, and if the house be worthy, well: and if not, shake off the dust etc. As if one should strive with you this day, but if you will not hear nor obey, who can tell whether the Lord will strive any more or no? Cave ergo.  
Secondly, Those that have much calling and means, and also many secret workings of the Spirit on them, that when they have gone out of the House of God, have determined never to be drunk more, never to swear, lie, nor steal more etc. and yet these come to nought. He that hath had many Proclamations, as Ezek. 24. 13. Because I have purged thee, and thou wast not purged, I tried thy ways what might do thee good, and thou seemedst to be good, but thou wast not good in earnest, ergo thou shalt not be purged. Such a man who hath lived under the Gospel, and hath had his heart shaken, yea and the world hath good hopes of him, but the devil sees it & tempts him, so that on the sudden this man wanders away, and his hopes are vain. Heb. 10. If any man draw back, my soul shall have no pleasure in him. verse 38. He speaks of holding out in a Christian course unto the end: look how it was with Lot's wife. Gen. 19 she looked bacl, as if she were loath to go from that pleasant garden, fine houses, such and such gold in such a corner; what thinks she shall I leave all this? ergo the Lord turned her into salt: (viz.) He left such a remarkable note upon her, that it remains unto this day. Now if he dealt so with her, how will he deal with thee and others? some it may be have a good mind to come home: but what say they, shall we leave all our pleasures and profits? will not a little profession of Religion and a great deal of the world go together for currant? Take heed, the Lord may justly turn thee into salt.  
Thirdly, 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 of God, as did the children of Israel, who resisted the good Spirit of God, and ergo he swore etc. The Minister bids thee cut off thy long hair, and the word says it is a shame for a man to wear long hair: yet for all this sayest thou, I will not: what will the world say of me then? away with 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. I, 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 Esay 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. ergo 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.  
Secondly, From the wisdom of God and his long suffering; and this is because his compassions 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: 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? Esay. 1. 5. As if he should say 'tis to no purpose: for my life I know not what to do 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 Vineyard & c? Esay 5. There is no wise man that will always water a dry 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 & perish everlastingly.  
Now in the fift place we come to the Objections.  
Some say, If we shall be damned, than we Object. 1 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 off?  
Secret things belong to the Lord, but 
Sol.  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.  
Another saith, Why do you limit God? Object. 2 you take too much upon you you sons of Levi. The Lord saith at what time soever a sinner doth repent, etc. yet will you limit God.  
'tis true at what time soever a sinner doth 
Sol.  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?  
Another saith, but I hope my time is not Object. 3 past: for the Lord hath given me a tender heart.  
Hath he so, it is well, and wilt thou then 
Sol.  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 wife trot, as we say; so a soft heart will make thee use all good and honest means.  
Seeing that God strives with many, and Use. 1 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 mayest say, the Lord knows what a deal ado he hath had with me; this heart was as hard as the nether 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 me thought 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 Use 2 yet in the gall of bitterness and 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 need 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 soft 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; Use 3 woe woe, woe, that ever 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 shall 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, than 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 miserable in three respects.  
First, because if God forsake thee, than all forsakes thee; when thou liest a dying, thou sendest for the Minister, and thou wouldst feign 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; Ergo, 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; then fight Dog, fight Bear (as we use to say) 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. Ergo, 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 
The Author's Exhortation.  God's Spirit, and bless God for Mercy offered unto you in the means, and if any affliction be laid on you, entreat 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. 
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 Ergo, cry out with David, teach me o Lord to numbet 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 all 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?  
Ergo, go for now the Lord Jesus Christ's sake, and when Mercy is offered, refuse it not, but bless God for it.   

A SERMON FOR Spiritual Mortification.  COLLOSS. 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 wortifie not themselves; they would feign 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 first 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.  parts, or truths.  
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 patiented 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 cords 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 eves 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-deceipt; 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 instead thereof; so than unless therebe 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 overwharted 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 hearty 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 own 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 Doct. by, or interest in Christ, we 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 know in 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 set 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 etc. 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 Reason. 1 hence he is called Jesus Math. 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 a 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 to. 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, & 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 of drunkenness, profaneness or uncleanness, 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 welooke to have benefit or interest by Christ we must mortify our earthly members.  
Secondly, because it is impossible for 
2. Reason.  sin and grace to live and subsist 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▪ skins 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 Reason. 3 enter into heaven if we mortify 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 ●ay 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 than 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 fling 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 Use 1 we mean to partake of Christ? 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 departed from iniquity; those only will he save, and none other: he will be no bawd 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 Chri●●●an, 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 a new, pray a new, receive a new, believe a new, thou must live after a new sort; for all old things are passed away.  
Instruction to teach us that it is not enough Use 2 for us to let our sins die 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 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 Use 3 the work of our Redemption 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 great 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 crucified the flesh etc. Gal. 5. 24. and therefore Repentance is set out unto us by crucifying, 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 crucifying 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 he berreth about him; this is a hard thing indeed. A Father saith it is the hardest Text in all the Bible, and the hardest duty in all Christianity that we can go about; they that do it●, an 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? Rom. 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 sins▪ no, no, it cannot be.  
But some may object and say, what Object. 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?  
Yes it is true; but they that have mortified 
Sol.  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 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 say of a man breathing out his last breath, he is adying, 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 lusteth 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 de●ths 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, Julips 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.  
Now that we may know whether we 
Marks.  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, Psal. 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 
Note.  sins, do take up all the graces 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 pit of Hell▪ Ezech. 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 stabbed himself 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 nought; 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 Gospel 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 entertaineth him.  
There is a Proclamation openly made in the Market place, Ho every one that thirsteth, come unto the waters, Esay 55. 3. 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 indefinitely; 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; If there be any poor soul that is loaded with the weight of his iniquities, 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.  
FINIS.