x>;;3v m^^ -u^ r - < / LIBRARY OF THE THEOLOGICAL SEMINARY PRINCETON, N. J. Division- Section. Sx ^^ «JRfTAN COLLECTlOCn *^„ ^X-. %.. "^-^^ f-^c .^ ^.^^ p 'Ml I BE AMES OFDIVINE LIGHT, Breaking forth from feverall ^ of holy Scripture, as they were learnedly opened, In X X L Sermons. The 1 1 1, firftbcing the forc-going Sermon to that Trcatife called The Bruifed^Reedy Preached on the precedent words. By the late Reverend and Judicious DIrinCj Richard S i b s, . S \ ^ i^ , D.D.M^ o^Kathdrine HaU in Camt: and fdmctimes Preacher at Grates Inn e. Publifhed according ro the Dodor his ownc ^ appointment iubicnbed with his hand ; to prevent impeded Coppics* E S A Y.iO 3, The gentiles JhAtl come to thy light ^ 4t$d Kittgs to the Ifrightneffe oftbj riftng, P $ A LM«84. II. For the Lord God is a Sfttt Andjhield^ the Lord wiSgive grace Ankglorj^^ and no good thing wiH he vithhtidfrotn thetm that fvalk^ uprightly^ L ON'DON. Printed by G.Af.for N*Bottrne,:it the Royal Exchange ^and R Haff6rd^ at the guilt Bible m Q^ecncs -head Alley ia Farer Sofier-Rirv. MDCXXXIX. f Mt$ TO THE RIGHT HON OVR ABLE IOHN,LORD ROBERTS, Baron of Truro* AND TO THE RIGHT HONOV- RABLETHE LADY LVCE his pious Confcrt, Grace and Pt ace from Jeius Cbrift. Kig^t HoROurablt and truly Noble : i*3f T was not Co much the Nobility of your blood, as that of Grace gi- ven unto you from the divine hand,which did fo much intereft you in the love and efteeme of that worthy Ser- vant of Chrift, the Author of this worke ; in whom Vrim and Thummim met, whofe whole courfe being a reall, and A ^ vital! The Efiflle D. iicitorie. vicall lermoa,! wcetly confotiant to the teiiour of his teaching,, made him amiable hving, and honourable dead in the opinion of as many; as well knew him ; This. WAS the thing ( I fuppofe) which wrousrht unco him from you (as well as from manyo- thers of your Noble Stock and Ranke_) more th^n an ordinary eileeme ; and this k that which maketh me in nothing to doubt, but that his labours made pub- lique under your names, fhall be A^ery welcome uiitoyou : the worke is arsfwering unto the man^and therefore worthy you, and your acceptance: onely this is the difad vantage- that though tiiefe Sermons had his owne toung to preach them ; jtt they want The Epifik Dedicatme. i want his owne pen to commend I them unto your Honours:! well Iknovv that the exprefsions of .holy tiuthes from a gracious heart by lively voice doe breed deeper imprefsions in thirfting and reverent hearers, then any publitliing ofthem in dead let- ters can doe; yetthis we finde in experience, that holy and ne- ceiifary truths, this way com- ming abroad into the Churches ofGodjdoegetthe advantage to continue longer, and to become a more generall good^- they may ftirre up the affcdtions^ and fet on-'wards in the courfe of holi- nefTe where the comforts are fure, and the honours honou- ring everlafting. In thefeenfuing Sermons you ( A 4. have The Efifile VtditMitrie. have variety the mother of de- light; andfuch notable defcrip/ tions of the perfon, offices, love, ; and life ofChrift, thacbythem \ youmaynotonly befetledindi- ': vine affurances to your further! comforts, butalfo diredledand! incouraged (both in your in- i ward and outward con verfati-| on } to follow the example of] Chriftjthe moft bleflcd and un- erring example unto allChri- ftians. This Champion I be- feech you both to follow unto your lives end ; make it your worke tofet upChrift, and his Religion both in your hearts, and in your houfes. Acknow- ledge none but Chrift in matter of falvation; and none to C hrift inpointofafFcdlion; letChrift be The Epifile Dedicatorie. be Chrift with you, and then if Chrilt (and if not Chrift no- thing can) be worth any thing he will make you worthy in- deed, he will proove unto you in life and death a Sun, a ihield, even a full and an anfwerablc good; with this Chriftlleave you, and with you thefe enlu- ing Sermons, to be read and ob- ferved for your fpirituall furthe- rance in the enjoyment of eteri nail life by lefusChrift^defiring the great God of Heaven and Earth to. Jooke upon both you and yours in much grace and mercie; giving unto you all die comfort and crowb of fleligion here on earth; and hereafter in Heaven. Ireft, ^ Yourtionours to be commanded John Sbdowick. To the Reader. CWriftisn Reader : //£ Word fif God is given ta ds A m0ftfrett0t44 treajitrc^, And that not for our felvei | ^neljy but for our children df \ ierus^ and therefore is caU led Jfraels Inheritance, Dcut.35.4. Mofcs com- niandedus aLaw,cven the Inheritance of the CongreeatioH of lacob, *^ II the wealth in the world is l»t as dirt and trajh in comfort fin of the Wordtothefeofleof God.iThy tcftimonks have I taken as an heritage for ever ; for they arc the rejoycingof mine heart, yi//A David, Pfal.i jp. in.) And therefore as they rejoyce tn their ovone enjoying ofit^fo they doe v^hAt they may to ajfurc^ it to their children ivhen they Are dead, that it may be entailed u^on them and thetr fojlerity after thej^ , TeA jo they doe alfo with the knowledge of divine truths which they have found in the Wordy ( which is not indeed found out by men aU at one time^hut by degrees ^ as Goldisfotsndin Chines ^ 4s rren come to fearch farther and farther and to dig deeper A»ddeeferfer it ) It was not ( they know ) imfATtedto them for their owne ufe onely^ but for the TotheKeadcr. the henefitef Others y the manifcftation of the Spi- rit isgiven to profit withall, i Cor.12, 7. and therefore 04 it comes to them from Heaven they hand it to others, that f&it may be continucdintke Churchy theground and pillar of truch^y^^ the good efthoft that fl^dlilive in future times . This was, I hope yt he chief e aime ofthofe that have f ublt jhed t he feStrmons of that worthy Light of our Churchy\y. Sihs.Ly^ ^dfurelj we have great caufe in this regard thankfully to acknowledge their care and fames ^who hot htooke themfo exactly from his mouth as he delivered themy and then kept them fo charily ^.7^j'xWi':m^x,c6v*9n;cji;/ a precious thing committed to their truft, and have new publijhtd them for the common good of all that wi/i wakt ufe of them. For by this meanes what was delivered to a few may now build up many to farther degrees of knowledge and grace even all the Latidovery and they that nsverfaw his face may be madefharers in thofehis labours which only a few were fo happy as to heare. Being myfelfe one amcngfi others that have found the advantage hereof I was not fo hardly wonne as other Wife I fhould have beene, to commend thefe Bcamesof divine Lighztothe reJpeB of others. Diverfe truths of greatejl confequenctare exactly handled in the fever allSermons here prefented to jou^ as concerning the mi fery of our naturall cHate and the klfffe and happinep ofthofe that are quickned by Chriify concerning the necefity of the Word.our^i- rituaUleod,^ the T^alotss Violence of the Faith full in freeing after it ^c$nctrning tU divers both joy cs 4nd\ I Tim. 3.15^ • Tim. 1.14 Tei4»K#adcf. iPd Jitrcvpesy cemfUinfs and 7ri$imfhs cfCeds chtUrcn kre.nhcn they au blackc thct gh cokic- ]y, Cant.i.j. and concerring their hafpnejfein dedtk^and glory ajur it, And rt^my other whereef thejcfcrv are enely a iafie, Ihejfudy ef the Scriptures made the Anther a manofGcd, perfc<5t>thorcwly ft^rniflicd unto all good workcs, and as hecame a hiihiull Stew- 1 ard of the manifold grace of God, he endeavou- 1 red to teach the whole counfcll of God, a$id t^ fore men mththe knowledge of Gods willy in all wifcdomc and fpirituall underftanding. Idejire that hoththcuand I andatlGods feeflemayfo reade I thefe his labours that it way farther our growingin j grace andin the knowledge ofourBordUfus Chrijiy \ to whofe grace I commend thecy being WoodftrcetjNoyembe? €, Thine in him Akt h V h ]ac k s oh. In' / DESCRIPTI O F C H R I S T, His ncerenelTe to G o d, iHis calling, His qualification, 'His execution of his calling. In three Sermons, Being the leading Sermons to th atTiea- tife called the Bruifed Reed, preached upon the precedent words. By the late Reverend and learned Di- tincRictjARD SiBS, Doaor in Divinitic, Matter of Kathcnne Hall in Cambridge, and fonietimcs Preacher at Graves Inne. Is A.61. I. Th Spirit of the L»rd Goduxpon mej>ec4nfc the Lordhathamoj„teJ me to fre*chg<>odtidinitH»to the meekf. LONDON. „ • AU.rxf (otK trnxi, snd •R.Harford and ^re to be fold M tht Truth Alley in patcr-notter-row. M u c a A aa a. *«»• A DESCRIPTION OF CHRIST. Mat* !!• i8. Behold my fer^vant TPbom IbifVecbefenj my Beloved in whom my foule is ^cBpleafedy I win put my Spirit upon him, and he /ball /hew judgement to the Genttksy he/baB nopftriye nor crie^ neither /ball any man heare bis ^oicc in the/ireetSy&ic. HE words are the ac- compliihmenc of a pro- phefie t;ikcn out of 7/2E?4^42.aswe may fee by the former vcrfc,r/'/// ft might bee fulljilled. Now the occafion of ^ bringing them in here in thisverfe, it 15 a charge that Chrift gives verfe. 16. That they fhould nor difcovcr and make him knowne for the miracles he did, hewith- B 2 drawes Scope dftle ^ ^i A jyefcripm9fChr:U, -i: St?rm, L dravvcshimfclfcj^hcwasdefiroustpbcconcca- Icc^ 6e woiifiJ flot five tothc view overmuch : for he knew the rebellious difpoStion of the Jcwes, that were willing to change their go- vcrnement, and to make him King, therefore he laboured to concede himfelfe all kinde of \vayes, now upon thischarge that they fhould tell no body, hee brings in the Prophet Ifaiah prophefyingofhim, BcMd my fervantyScc. hee fljoJI not Hrive mr cricy neither jl^ali any man heart his ^eeice tn the Itreetes. Other Kings labour that their pomp and magnificence may befeenc, I but he flull not mind oftentation,he ihall nor be [contentious nor clamarous> for thefe 3. things are meant when hefahh, he fhallntt Hrive, nor crie^ mitberfiali Uif vmce he heard m thejirtetesy he fliall not yeeld to any oftcntation : for hee came in an abafed ftate to worke our falvation, hee (hall not be contentious, noryetclamarous in matter of wrong, there fhall be no boafting any kinde of way, as wee fhall fee when wee come to the words^ you fee then the inference here. The inference in theProphet Jfaiah is to com- fort the people,and 10 dixcCt them how to come to woritiip the true God, after he had declai- med againft their Idolatry, as we fee in the for- mer chapter. Beheld my fervant, Sec. Great i Princes-have their EmbafTadours, and the great God of Heaven hath his Son, his fervant in whom hee delights, through whom, and by whom, allintercourfe betweene God and man is* It J Dcfcriptm of Chrifl. It isufuall in the Prophefies, cfpeciallyof ifaiJ) that Evangelical! Prophet^when he fore- tells any thing comfortable to the people, in the promife of tcmporall things herifeth to fta- blirfi their faith in betcer things, by adding thereto a prophcfie, and promife of Chrift the Me:1ias,toinfim'ate thus much, I will fend you the Meitias that is a greater gift then thisthat I have promifed you, therefore you may be furc of the Icffe, as the Apoftle reafons excel- lently, Ej)m. S . ifhee (pared not hts ownefonnt hut delivered htm to dzAthfor us Ally hew jhdHheenot with him gtve us all things ^ So here, I have promifed you deliverance out ofBahylcn, and this and that, doe you doubt of the perfor- mance 1 alas what is that in comparifon of a greater favour I intend you in Chrift, that fhall deliver you out of another manner oiBahjlony Beheld my fervant rvhhm I have chofen, and in J fa.-]. Behold a Virgin fhall conceive ^ and hare a finnc,occ, I will fend you the Mcflias, God fhall become man, therefore I will not ftand for any outward favour or deliverance what- foever. So he goes to the grand promife, that they might i-cafon from the greater to the lefTe. There is another end why in oth^^r promifes, there is mention of the promife of the Mrflias, to uphold their fairh. Alas wee arc unworthy of thcfe promifes, wee are laden wirh fin and iniquity. It is no matter, ] will fend you the Mcflias, Behold my fervant in whom m) foute de - Ughteth^ and for his fake I will delight in you, B 3 I _3_, SeR M.I. Chifl pronijtc; imkeoidte/U- I. Toflabliih faith in otker promijes- 2. Td ctrnfort rhemagtinjf their Qvone tin- xporthinej'e. Serm.I, lCot.I.l9. A DefcriptionofChrift. I am well pleafed with you, bccaufe I am well pleafed in him, therefore be not difcouraged, i^/I the Promfes are ye.t and \^mcn in lefus Chrifi: For allthe promifes that be, (though they bee for the things of this life) they are made for Chrifi, they are yeainhim,and.they are performed for his fi^ke, they are Amen in him ; So much for the occafion of the infe- rence in the Evangelift Sdxnt Matthew^ and like^A^ife in the Prophet Iftj, To come more directly to the words. Behold tny fervAni whom I have chfifen, ?nj Beloved i» rvhom myfoulc is ivellpleafed,Scc. In the words you have a defcription of Chrift, his nearenefle to God, Behold mj fer- vant whom I have chofen, my Beloved in rvh&m my Joule is well f leafed. And then his calling and qualification, / will put my Spirit upen him. And the execution of that C2\\\r\^y He JhaH jhew judgement to the Gentiles. Then the quiet and peaceable manner of the execution of his calling. He fiall notjlrive nor crie^ neither pall any man hearehis voice in the jlreets^ &c. Behold^ This word is as it were a Beacon lighted up to all the reft, in all the Evangelifts you have this J DsfcriptmofChrift. this word often repeated, and the Prophets likcwife when they fpcakc of Chrift, there is no Prophefic almoft but there is this word Behold, Why ? Not to fpend time in the variety of recepti- ons, but to fpeake of it as may fervc for the prefcnt purpofc. The ufcof it in the Prophet, cfpecially out of which thefe words are ta- ken, was to prefent Chriftto the hearts of the people of God then, therefore he faith BePjold*^ for Chrift was prefent to the Beleevers then,he did profit before hee was, hee did good be- fore he wascxhibited,becaufe he was theLamhe of Cod flame from the hegwning of the world ^ he was yefterday aswell as to day, and to morrow as well as today, yeHerdajyto day^and thefamt^ for ever : he was prefent to their Faith,and pre- fent to them in Types and Sacrifices, and pre- fent m Gods acceptation of him for them; therefore the Prophets mount up with the wing of Prophefie, and in regard of the certainty of the things to come, they fpeake as if they were prefent, as if they had looked on Chrift pre- fent, Behold my fervanty and Behold a Virgiriy &c. But that is not all^ another ufe of this word Behold, was to call the pecples mmdesfrom their miferies, and from other abafing ob- jedsthat dejeded them, and might force de- fpaire;why doe you dwell upon your unw^or- thincfle, and (in, raife up your mindes, Behold B ^ my Serm.I. The tvord Be hid ujed. I. to Jhe^v Chrift oi prefent. 2. To ta\e tfeir mi files ojf fronibehf/f'fe- rie^. A DefcriptionofChrift. 3- . To rai^c their minks frem earthly tbir>gr S erm.I. j^y J'crvant whom I have chofev, &c. This is an obje both doing what wee {hoiild have done, and indeed farre more ac- ceptably,and fufiering that wee fliould have fuf- fcrcdandfar more acceptably,hee being our fuicty, being a rrore excellent perfon, he did bcare our burthen, and.did our vvorke^therfore he was Gods fervant,andourleiTantpand Gods feivant, becaufe he was our fervant, becaufche earaeto do a work behoovefulhous. Hecrein appeares the admirable love and carcofGod to us wretched creatures^ hecr« is matter of wonderment. If we looke to him that was a fervanc. Ifwclooketo that in God, and him, that made him ftoope to be afervanr. If we looke to the manner of the performance ofthis fervice. If we look to to the fruit oft hat fervice, they arc all matter of wonderment. If wc look to the perfon that was this fervant^. the Apoftle in Philip.2. will tell you he thought it not robbery toheequallwithGod^ yet he took c^ upon him thejhafe of a ferva?ft, was not this won- derfull for God to become man, the glorious Godtoabafe himfelfetobee a fervant ^ God- Man glorious God, and bafe fervant : for the living God to dye, for the incomprehenfiblc Godtobeinclofed in the womabeof aVirgin, for glory itfelfeto beabafed, for liches to be- come poore, what matter of wonderment is here:' the very Angelsftand ata gaze and won- der , f^e-j? pry into thefe things^ his name may well be Wonderfull. There Serm.I. Gods hve t9 Ui, I. In tie perfen thai abafed. PhiLi. lO ERM, ^.ConjunQions A DsfcriptionofChrifi. There arc fourc notable conjun;aions that are cfpecially wondcrfull, two in us and two above us. One in us, is the conjuiidion of fo excellent a thing asthefoulc breathed in by God^the foule of man is an admirable thing, the world is not worth it in the judgement of him that gave himfelfc for it, that this (hould be joynedto a pcece of earth, indeed lam wonderfully made I faith Darvid^ in regard of his body, but the conjundion of the foule and body together, f© excellent a fubftance,to fobafeathing as earth, to apeeceofred well coloured earth, to a lump of flefh, it is a wondrous conjundion. But there is a more fupernaturall conjunftion of man, when all of us, finners as we arc, are knit to Chrift our head , and head and members make one Ghrift, here is a won- drous conjundion. Saint P^/^/ calls it a myftery, Efhcf,^. thefe conjundiions in us are wonder- full. But now (to goehigher) in Chrift therearc morev7onderfull conjundions,for the greateft and the meaneft to joyne together, for God and man to come together, the Lord of all, and a fervant, and fuch a fervant as fliould be under a curfe, for the higheft of a!l to come to the dee- peftabafementjfor there was no abafement ever fo dcepeas Chriflswas^in a double regard. chnfisabafe- 1 Firft, nonecvcrwcnt fo low as he, for hce ment tic greor-^ fufiTercd thc wtath of God, and bore upon him the fins of us all, none ever was fo low. And' tcfi A Ds/iriptm pfCinJl n And then in another refpcd his abafcnienf was gf carcft, becaufe hce dcfcendcd from the highcft top of glory, and for him to be man, to be a fcr^anr, to be a curfe, to fuffcr the wrath of Godjtobethelowcftofallj Lord whether doft thou defcend c' here is a wonder in thefccon- junftions. Next to Chriftsabnfemcnt wa^Lyf^amSyhc" caufc he was the moft excellent, being in the ftareofinnocencie, and carrying the image of God, and being familiar with God, for him prefently^o come into thatfearefull condition, it was the greateft abafcment, becaufc it was from the greateft dignity, that made the abafe- mentof Chriftfo great, forLordfliiptofubmit to fcrvice, for God to be man, thebleffed God to become acurfe, heere is matter of wonder indeed. In Chrift againe there was a conjunction of perf c(5t body, perfe foulc, and perfeSion of three perfons in one nature, that is a wondrous con jundion, but it belongs not to our prefent purpcfe, here you fee there is matter of wonder in the pcrfon, that Chrift fhouldbeafervant. There is matter of wonder likewife in that from whence he is a fervant; whence comes it that Chrift is a fei-vart f It is from the won- drous love of God, and the wondrous love of Chrift, to be fo abafed, it was wondrous love in God to give him to us to be fo abafed, and the I Shkm-. L whence chrift w0i fo aha/td. A DtfcriftioHof Chrift, God'' hve in Redernptrsn gre Iter then in Crention- the wondrous mifeiy wc were in, that we could ! not othcrwife be freed from 5 for fuch was the pride of man, that he being man would exalt himfclfeto bee like God, God becameman, he became afervantto expiate our pride in L^^^w,fothatit is wondrous in the fpting of it. There was no fuch love as Chrifts to be- come a fervanr, there was no fuch mifcry as we were in out of which we were delivered by this abafement of Chrift, becomming a fer- vant, fo it is wondrous in that regard, Tprin- ging from the infinite love and mercy of God, which is greater in the workc of Re- demption, and Reconciliation, then in the Creation ofthc world, for the diftance be- tweene nothing and fomething was leflTe then the diftance betweene fin and happinefle. For nothing adds no oppofition, but to be in a fin- full ftate there is oppofition, therefore it was greater love asd mercy for God when wee werefinfull, (and fo obnoxious to eternal] de- j ftru(5lion) to make us of finners not onely men, I but to makeus happie, to make usheivcsof \ heaven out of afinfull and curfed eftate^then i to makeus of nothing fomething, to makeus men in ^dam, for there God prevailed over nothing, but here his mercy triumphed over that which is oppofite to God^over finfullnefte : and curfedneffe. To fiiew that the creature cannot be folow, but there is fomewhat in God above the mifery of the creature, his mercy 1 fliall triumph over thcbafeft cftate where hee 1 will A DefcripPionqfChrifl. will ftcw mercy, therefore there is mercy aboveallmercy,and love above all love,in that Chriftwasafcrvant. Thirdly, it is wondrous in regard of the fruit 1 we have by this fcrvice of Chrift, the worke of our Redemption, to be tranflated from the kingdome cf Satan to th: glorious liberty ofthc^ [fortnes ofGod, to be brought out of daikcnelTc into marvellous light, it is a marveilous matter \ of wonder, the good wee have by this abafe- j ment of Chrift, Behold rvhat love the Father hath lleifved us that wee fbould be called the fonms I $fGed? Now all this comes from Chrifts be- ing a fervant, our liberty comes from his fcr- vice and flavcry, our life from his death, our adoption and fonftip and all comes from his abafement, therefore it is a matter ofwonder- rwent for thegreat things we have by it:, O the \ defthyO thdefth faith Saint P^;^/, her^ are all dimenfions in this excellent worke that Chrift hath wrought by his abafement, by his incar- nation, and taking upon him the forme of a fervant, and dying for us,hereistheheight,and brcadth^and length, and depth of the love of God in Chrift, O the riches of Gods mercie, the Apoftles they ftand in a wonder and admi- ration of this, and indeed if any thing be to be admired,itisChrift,that wondrous conjun(5lioD, the wondroi5s- love that wrought it, and the wondrous fruit we have by it. It is the bafenefle of our nature we ran won- der at ftiallow things, there cannot be a foolery but Serm.L The fruit cf chrift Saba €' ment. Mai tit of won- derment in the XV or lit of Rc' dempion. Serm. I, A I>JcripPion ofChrifl. Chrijf a fer- vanthy way of exce&encie. ' but there will be many about it prefentty , aad ftand admiring every emptic idle thing, that : the nature of man is carried away with.where- : as indeed there is nothing worthy of admirati- ] on but the wonderfull love of God, o how \ xvonderfiill are thy werkes ? faith 'David of the I works of Creation,F/4/,8. thcworkeof Crea- I tion and of providence whereby God guides \ the world are wonderfully and the Pfalmift ; cries out of the folly of men, that do not regard ' the workc of the Lord, Vfd. 1 07. looks regard not this :, Thervorkesof the Lord are worthy to bee confideredy they are knowne of ad that delight in them^FfaUiii. but if thefe things bee fo won- derfull, and to bee regarded and delighted in, alas what is all the worke of redcmption^^r^^^ j is the mysierie of godlinejfefiodmanifesiedin th^^ ,fefh,8cc.ibcvQ are myfteries, matters of ad mi- j ration, but carnall men thinke thefe triviall mat- ters, they can hcare matters of more rarity, and when they fpeake of thefe things, alas they are too wife to wonder, tufli, they know the Gof- pell well enough, whereas indeed, as wee fee here, they are things that deferve the admirati- on of Angels, and as they deferve it, fo the Angels pric into thefe excellent fecretsin Jefus Chrift. Chriii was a fcrvant by office and by con- dition, we muft not reft in this bafe condition ; for he took upon him the forme ofafervant that he might be an excellent fervant, there is both bafcneflc and exccllencie in the word fervant: A Defiriptm qfCbrifi. fcn^anr ; for his humiliation was a degree of his exaltation, and a part of his advance- ment ; if wee regard his humane nature, it was an advancenncnt for mans nature to bee grafted into God by conception, and incar- nation, but if wee regard his God-head, for hira to conceale himfelfe, and lay afide the beames and rayes of Majefty, and cloaib himfelfe with mans flcfh, this was the firft degree of humiliation, it was an advance- ment to his ^ciliy but it was a concealing and hiding to his God* head, for God to be- come a fervant this was an abafement : but then corfidcr the excellencie of the fcrvice how God delighted in ir, and how ufe- full it was to us, and wee fhall fee that he was a fervant by way of excellencie. There was firft in Chiift humane flefh, abafedflefh, and then glorious flefli, abafement was firft neceflary for Chrift: for hec could not have performed the office of a fervant, unlefle hee had undertaken the condition of a fervant, he muft firft bee abafedand then glorious, our ill muftbchis, before his good could beours,and how could hee undergoe our ill, our fin and miferyjandthecurfeduetousjbuthc muft bee abai~ed ^ our fins muft be imputed to him, and ;' then hisrighteoufnefte,and whatfocverisgood i is ours/o here is both the abafement of his con- dition, and the excellencie of his office to be a King, Prieft, and Prophet to his Church^as wee (hall fee after ward. C Is M IHM n \ i6 A Defmpt'mefCbrB, EKM I. vfi. Seeing cirifi Is the Lord Chrift a fcrvant,this fliould teach us not to ftand upon any tcarmes, if Chrift had n^asa rervant ftood upoH rearmcs,if hc had rcfufcd to take n>tl %!uUhe npon him thc fhape of a fcrvant^alas where had humbh. wcandourfalvationbcenc^r And yet wretdi- ed creatures wc thinke our fclves too good to doc God and our Brethren any fcrvice. Chrift ftood not upon his grcatnefle, but being cquall with God he became a fervant. Oh we fbould difmountfrom the tower of our conceited ex- cellency. The heart of man is a proud creature,a ' proud peice of flefh, men ftand upon their dift- ance, what 5 (hall I ftoupe to him ^ ] am thus and thus^ we fliould defcend from the heaved' of our conceit, and take upon us the forme of fcrvants^and abafc our felves to doe good to othcrs,even to any, and account it an honour to doe any go^dB to others in th« places wee arein.Chriftdidnotthirite himfelfc too good to leave Heaven,to con ceale and vailc his Ma- jefty under the vaile of our flefli to workc our redemption, to bring us out of the curfed eftatc we were in;(hall we thinke our felves too good for any fervice c' Whoforfliamecanbe proud when he thinks of this that God was abafed, fhall God bee abafed, and man proud >: fliall God become a fervant, and (hall wee that are fcrvams thinke much to fcrve our fellow-fcr- vants 1 Let us leame this leflbn to abafe our felves, we cannot have a better patterac to lookcunto then ourblcfled Saviour. A Chri- ftian is the greateft freeman in thc world, hcc is A Defcription&fCbrt^. is free from the wrath of God, free from hell and damnation, from the curfe of the Law, but then though he bee free in thcfe r efpcds, yet in regard of love he is the grcateft fcrvaar, loveabafethhimtodoeall the good hce can, and the more the Spirit of Chrifl: is in us^the more it will abafcus to any thing whcrin we can beferviceable. Then againe here Is comfort for us, that Chrift in whatfoevcr he did in our redemption isGods fervant, he is appointed by Godto the worke, fo both God and Chrift meetc toge- ther in the workej Chrift is a voluntaiy in ir, for he emptied himfelfe, he toeke ufm km the fermeefafcrvAnt, he came from Heaven vo- luntary. And then withall the Father joy nes with him, the. Father appointed him and fcnt him, the Father layed him as the corner ftone, the F other fealcdhim^zsvi\%y I$h9.6. The Father fethimeuti a^ it is, Romans j* hce hath fet him out as the propitiatory. Therefore when wee thinke of reconciliation and redemption, and falvation wrought by Chrift, let us comfort ourfelvesinthefoliditieof the worke, that it is a feivice peifedlly done, it was done by Chrift, God Man, it is a fcrvicc accepted of God,therefore God cannot rcfufe the fervice ofour falvation wrought by Chrift^ Chrift was his fervant in the working of it, we may prefent it to God, it is the obedience of thy icrvanr,itis the fatisfadion of thy fervant, here is that will give full content and fatisfa(&i- C 2 on 17 Ffe.2. Comfort that Chrift bu^imt A firv Butbcholdmyfervant rvhomi have chofen. GodinParadice did choofe a wife for K^damy fo God hath chofen a husband for his Church, he hath chofen Chrift for us, therefore it is intoUcrable facrilegious re- bellion, and impudency to tefufe a Saviour^ and Mediator of Gods choofing^and to fct up I others of our own, as if wc were wifcrto choofe I for our felvcsthen God is, we may content our fclv swell enough with Gods choife, becaufe he is the party offended. Befidcs,itisfollyt0 goe out from Chrift where there is all fulneffe and content^ to leave Gods chofen fervant, and to goe to any other fervantjtoany broken vefTell, Cod rcfts in this fervant, as Pharoah did in icfefh, the fecond per- fon intheKingdomejtherctorelet Gods choife and ours agree. And thisdiredsus alfoin our devotions to God, how to carry our fclves in our prayers and ferviccs, to offer Chrift to God, Behold Lordthj chofen fcrvarn J that thou hafi chofen to J Defcriptwn of Chrifi. bee my Mediator, my Saviour, my nil in all to mc, he is a Mediator and a Saviour of thine ownc choofing, thou canft not refufc thy ownc choifc, if thou looke upon me, there is nothing but matter of unvvorthinefTe^ but look upon him whom thou haft chofe, my head and Saviour. AgainejifChriftbeachofenfervant, O let us take heed how wc negledt Chrift. When God hath chofen him for us (hall not we think him worthy to be imbraced, and regarded.fliall wc not kiffe the Sonne with the kiffe of love,and faith, and fubjedion 'f he is a Saviour of Gods ownc choofing, refufc him nor. What is the reafon that men refufc this chofen ftone ^ They will not be laid low enough to build upon this corner ftone, this hidden ftone 5 thcexcellen- cic of Chrift is hidden, it appearcs nor to men, men will not be fquared to be built upon him, ftoncs for a building muft be framed,and made even, and flat, men ftick out with this and that luft, they will not be pared and cut and fitted for Chrift; if they may have *their lufts and wicked lives, they will admit of Chrift, but wee muft make choifeof him, as a ftone to build upon him, and to bee built on him, wee muft be mnde like him, wt like not this laying low, and abafing^thcrefore we refufe this Ccr/:er Jhm, though (od hath made him the corner ot building to all thofe that have the life of grace here.or ftiall have glory hereafter. The Papifts admit him to be a ftone , but rot C 4 the 11 Ser m J. Take heed of neg'eHipg 22 A Defcrrprm ofCbrijl. ^jiJil±_ rhcor.ely ftonc to bull i on, b^: :hcy build cpoQ him aadSaincs, VfooL turn a&d works, c^oa ifaimaikltadkioos, botlicis tbcoody conicr ;ftoiic,God hahc^c^ailiimoDdy, and nee miift dioofe him oodyj that wcc Bsy bcc fta- I med and bid qxxi hmi to VDskc «p one boil- : ding, io modi for diat. SehlJ wry fervjon I. JLsGmL Jdj B€hv€d im w4mm wn UUkwdU Howdoewcfaiowdisfhefeivords in the Pix>pha JfejAmc fitty appiiabk to Qidft f ^ dKgBGodl andbofsy disc ever W2S from the bc giOTn grfdiew«idj>ydacimu gdiJ i c voic^ ofGod^ Fkiicr fion Hcavco^who applies dic£c words in ifigJfmCimAyU^M.j. in fab iaai^fiEanoQwiiahcwas bapdfel, Tim imj BAwdStimeimwImmiMmwdlflM^ doss diat my Sonne, due bdored, I ^yim7U^ die belovedSooDe^ fi>bdovcddiit*myibdc d^- ligfatsinfaiflblick csqafak ofmy whole lo^e,; laaypowicootmywhofe love oponfajm, im whmJ4mwdlfl^t^,kisAc{micTntbA3i hccrc.m 9imm mj fimk JUk^ah^ daeooc ex- piefledidieodscr. How;aDd in what nrfp^ is Chrift thus be- loved of God ^ Hiftasbeis God, the Some of God, the ca g i^wen Ima^gcof his Fadaer, ib he is /fmnp MmMe^ dKUft Xmchf riring dm ever was, when A Dejcription ofCbrift. when the Father loves him, he loves himfelfc in him, fohe loves him as God, as the fecond perfoHjas his ownc image and charader. And as man ht loves him, for as man he was the moftexcellcnt crcarure in the world^he v/as conceived, fafliioned,and framed in his m.others wombcby the Holy Ghoft.Itisfaid^/Zc^.io.^. God gave him a body, God the Father by the Holy Ghoft faflnoned and fram.ed, and fitted him with a body, therefore God muft needs love his owne vvorkmanfliip. Againe, there was nothing in him difpleafing CO God, there was no finne found in his life any way,therefore as man he was well-pleafing to God, hetook the man-hood, and ingrafted it into the fecond perfon, nnd inriched it there, therefore he muft needs love the Man-hood of Chrift being taken into fo ncare a union with the God-head. As God and man Mediator efpecially hee loves and delights in him^in regard of his office, he muft needs delight in his owne Ordinance and Decree, now he decreed and fealed hirH to that office, therefore he 1 oves and delights in him ns a Mediator of his owne appointing,and ordaining to be onr King, and Pricft^ and Pro-- phet. Againe, hee loved and delighted in him, in regard of the execution of his office both in doing and fufferin?. In doing, the Evangelifl: I faith, f^ee did all things well, when hee healed thefick^and raifcd thedead, and cured all di- \ feafes StRM.L 2* As Man, A: MmatOT. 4- in rci^erd of tie execution of his cffice. -i - A - f-"^- 24 I Seru.L. ^ DefcriptionofChrift. feafcs, whatfoeverhedid was well done. And for his fuffering God delighted in him for tliat, as it is in John 10.17. 3/ y Father loves me^ becAnfe I lay doivnemj lifi,p.ni[o in l/ai ah ^^. He fhall dt'uidc him a portion rvith the great, hecmfc he(L^ Powred out his foule unto death , and in Philip. 2. Becaufe he abafed himfelfe to the death of the Crojfey God gave him a name above all names ^ therefore God loves and delights in him for his fuffcring and abafement. Itisfaid oi Noah, Gen.?,. 21. that hcoffercda I facrifice after the flood, zndthe LordfmeUed a fweet favour of his facri fee, and thcrtupon hcc faith, / mil not curfe the earth againe, fo God loves and delights in Chrift as he offered him- felfe a facrifice of a fweet fmelling favour wher- in God lefts, he felt fuch a fweet favour in the facrifice of Chrift, heisfo delighted in it, that he will never deftroy mankind, hee will never dcftroy any that beleeve in Chrift, the facrifice o(Noah wasaTypeof Chrifts facrifice. Now that Chrifts facrifice was fo accepta- ble to God,there isadireft place for itin Ephef. 5 . Walke in love as Chnjl hath loved m andhsth given himfelfe an offering and a facrifice to God of a fweet fmelL And indeed how many fweet fa- vo' rs wcrethcrein theficrificeof Chriftoife-j red on the Ciofle c' wrs there not the fweet fa- vour of obed ience c* he was obedient to the death of the Crojfi, there was the fweet favourof pa- tience, and oMove to mankind, therefore God delighted in him, as God, as Man, as Mediator God-man, A DeJcripPion ofChrifi. God-Man, in his doings, in his rufFcrings,cvcry way. Doth God delight thus in Chrift,ift his per- fon orconfidcrcd inyfticaUyr lanfwer both, God loves and delights in Chrift myfticall, that is, in Chrilt and his members, in whole! Chrift, Thisismy Beloved Sonne in whom I Am \ weSpleafed, not onely with whom alone by j himiclfe,butr>)v/;(?;^, in him as God, in him | in body and foule^ in him as head of the Church, in him myftically, in alt that are ender him any kind of way, God dchghts in him^ and all his. Isitpofliblc that hee fhould delight in the head, and refufc the members ^r That he fhould love the husband^andmiflike the Spoufe.? O no 5 withthe fame love that God loves Chrift, he loves all his, he delights in Chrift and all his with the fame delight, there is fome diffe- rence in the degree. That Chr'ijl in all things may have the frehcmineicce^ but iris the fame love; therefore our Saviour fets it downe excellently in his owne prayer, he defires that thefnne love wherewith his Father loved him may heinthemthat are h^y that they may feelethe love wherewith his Father loves him : for hee loves him and his members, him and his Spoufe wi':!) all one love. This is our comfort and our confidence that God accepts us^becaufc hee accepts his Belo- ved, and when he {hallceaie to love Chrift, he (hall ceafe to love the members of Chrift, they and Serm.I. Anfw. God lover Chrifi Ccm^'orti Gods hzetomZTOUi (kdon Chifl. i6 S E R M . I A DelcriptionofChriJi. andChriftmakeonemyfticall Chrift. This is our comfort in dcjedioii for finne, wee are fo and fo indeed, but Chrift is the chofcn fervant of God, InwhoT^nhe ddjghtethy afxd delights in I us in him, it is no matter what we are in our fclvesjbutwhatwearein Chrift, when we are! once in him and continue in him, God loves '* us with that infeperabl: love wherewith hee loves his owne Sonne, therefore Saint Paul txi- umphs, Evf99. 8 . W/^t jhaU federate us from thc^ love of God h Cbri(l le^m ? This love it is foun- |dcdin Chrift, therefore neither things frefcnt^ nor things to come^idiS hegoes on there g!or;ouf- ly ) f')All hee able to f -per ate m, you lee what a wondrous confidence and comfort wee have hence, if we labour to be in Chrift, that then God loves and delights in us, becaufe he loves, and delights in Chrift Jcfus. Goiuiss t}:s\ And here is a w^ondrous comfort that God rvorkeofcur re. lyi^ft needs love our falvation and redemption. ,ptiOS* 111 A^t -o 1 r r / / dc '• p/ when he loves Chrift, becaufe hee fowred [cut: his foule to death tofave ///, doth not God delight that v^'ee fljould bee faved, and our finnes fliould bee forgiven, when hee ; loves Chrift becaufe hee abafcd himfelfe I for that purfofe:' What a propandfoun-j 'dation of comfort is this, when the Diveil i ifliall prefent God to us in a terrible hideous | jmanner, as a:i avenging God, and <:onfumii7g \^ Ifire^lkc. (indeed out of Chrift he isfo) let us ; (prefent to our felves thoughts of God, as the j ' Scripture fets fcorch God to us. and as God i fets' A DefcriptionofChrifl. ^? fees forth himfclf not only in that fweec relation asaF.i:hcrtoCnrift,bu:ojrfathcr/j^^/tJwjf Fa. thcr AndfOurFather^to my God ar^d your God yh^ylno- both one God,and love and carc.Thereis noHe of us all but the Divell will have a faying to us, cither in the time of our life, in fomc terrible temptation, efpecially when any outward a- bafementcomcs,oratthc hourc of death, and all the cordials wee have gathered out of the Word willthenbe little enough to fupport the drooping foule, efpecially in the houre of temptation. Oh Beloved what a wondrous ftay,andfatisfaftionto a diftrefTed confcience doththisyecldjthatChriftinallthat hee hath wrought for us, is Gods chofen fervant, fi;hm he loves and delights irf, and delights in hira for this very werke that hee abafed himfelfe and gave himfelfe for us, that hee wrought Gods worke,bccaufehe wrought reconciliation for us^ Ifwe can believe in Chrift^ wee fee heere what ground of comfort wee have, that God loves and delights in us, as he doth in his ownc Son. And what a comfort is It now in our daily - approachtoGodtomiRifterboldneffeto us in allour fuites,thatwegocto God in the name ofonc that he loves, trt rvhom his fonle delights y that we have a friend in Court, a friend in Heaven for us, that is at the right hand of God, and interpofeth himfelfe there for us, inallourfuites that makes us acceptable, that perfumes our prayers and makes them accep- table BR VI I. Comfort in $ur daily approach to Gol 28 Sbrm.L A Dejeription ofCbrifl. Tiflirft UA up to deirgbt Chriji. 7n table, his interccflion is ftill by vcrtue of his fcrvicc, dying for usjhcintcroceds by vertue of his redemption, if God love him for the workc ; ofredemption, he loves him for his intercefli- on, therefore God rauft needs regard the pray- 1 crs made by him, by vertue of his dying for us, when he loves him for dying for us. Bee fure therfore in alour fuites toGod to take along our elder Brother, take our beloved Brother, take BenJ4mn with us,offer al toGod in him>our per- (ons to be accepted in him,our pray ei s,our hea- ring,ourworks,and al that we do,and we ihal be j fure to fpeed : For he is one in whom the i foule of God delights. There muft be this paflage and repaflfage, as God looks upon us lovely in' him anddelightsinus, as wee are members of him, all Gods love, and the fruits of it come to us as we are in Chrift, and arc one with him, then in our pafTagc to God againe, wemuftreturncall,and doe all to God in Chrift, be fure not to goe to a naked God: for fo he is J confi^nin^ fre^ but goe lo him in the mediation of him whom he loves, dnd in whom hif fouls di^Ughreth. And (hall God love him, and delight in him, andftiall notour foule delight in Chrift f This therefore (hould ftirre up our aiFcdions CO Chrift, to befaithfull in ourcoBJugall aifcdli- onastheSpoufc of Chrift, to fay, My Beloved ts mnenndl dm my Beloveds, Chrift calls his Q\i\xxii\\, My Lovt md m-^ Dove. Doth Chiift delight in us, and God delight in Chrift, and flirlJ) A Dejiription tfChrift. fliall not we delight in Chrift, that delights in uSjandin whoi-n God delights f In the i. Cor> i6. uh, the Apoftlc is bold to pronounce a bmtrcurfcyJ^dthemdMdrdf^athdupon him that loves nottheLordChrift ]cfus,a moft bitter curfejwhen Chrift (hall become a fervant to do our worke for us, tofuffcr for us, to beare the burthen ofourfinnes upon the tree, to become our husband, to beftow his riches upon us, to raife us to the fame condition with himfelfe, and withalltobefuchaoneasGod hath cho- fcn out to love, and delight in as the beft ob- je^ofhis love, and moft capable of it, and for us not to folace and delight our felves in himthat God delights in, when God delights in him for out fake, God loves and delights inhimfortheworkeof falvation and redemp- tion by his blood, and fRall not wee love and imbrace him for his love which is for our good c' What good hath Gedby it but onely the glory of his mercy, in faving our foules through Chrift^ Therefore if God love him for the good he doth to us, much more fliould we love him for the fruit of it that wee receive our felves. Itfhould fliame us therefore when we findc dullneffejandcoldnefTe upon us, that wee can hcarcof any thing better then of Chrift, and arguments concerning Chrift arc cold to us, alas,where is our love, and joy, and delights and when we can inake no better but a carnall ufe of the incarnation and other benefits by Chrift, ^9 ■■in n »^m SlRM. L . 3° _, Sbrm.I. A Defcriptien qfChrifl, On TPteha* grou/{ tovalevv Chri- T^earein-.lr/l //we b^ve hh Spirit. H6}9 19 linti^v uehnii the Spir^ \ Chrift, we fliould therefore defire God to flicd the love of Chrift*into our hearts more and more, that wemay fecle in onrfoiiles the love that hce bearcs to hs, and may love God and Chrift againe,for that thathec hath done for us. Hence v^^e have alfo agroundofeftimationof Chriftians to be excellent perfons, doth God valew poorc finfull foules fo much as to give Chrift for them to become a Saviour, doth he delight in Chrift for giving himfelfe for them, and fliall not we love one another, whom God and Chrift fo loves c' But if God love and delight in thofcthat are in Chrift with the fame love and delight that he hath in him, how fliall 1 know that lam in Chrift,and tliat God thus dehghtsin mcc' ^ Briefly, a man may know that hee is in Chrift, if he find the Spirit of Chrift in him, for the fame Spirit (when Chtift tooke our na- ' ture)that fandificdthat blefTed maffewherof he was made, when there was an union betweenc him and the fccond perfon, the fame Spirit farKfiifics our foules and bodies, there is one Spirit in the head and in the members, therfore if we find the Spirit of Chrift in us, we are ir Chrift and hein us. Now this Spirit is renew- m^yWhoJoever is in Christ is anew creature ^zW \z new, old things are dene av^ajy the ole manner of language, the old ditpofition, olc affciftions, old company, all old things are pavenoritIeto him. The very beholding of Chrift is atransfor- ming fighr,the Spirit that makes us new crea- tures, and ftirres us up to behold this fcrvanr, it is a transforming beholding, if wee looke) upon him with the eye of faith, it will make us likeChrift; for the Gofpellis a mirrour, and fuch a mirrour, that when we looke into it, and fee our fcK'CS inteicfied in it, wee are changed from glory to glory t, a man cannot looke upon the love of God and of Chrift inthcGofpell, but it will change him to be like God, and Chrift : for how can we fee Chrift, and God in Chrift, but wefhall fee how God hates fin, and this will transforme us to hate it as God doth, who hated it fo that it could not bee ex- piated but with the blood of Chrift God-man, fo feeing the holineffeof God in it, it will trans- forme us to be holy, when we feetheloveof of God in the Gofpell, and the love of Chrift giving himfelfe for us, this will transforme us to love God, when wee fee the humility and obedience of Chrift, when we looke on Chrift as Gods chofen fervant in all this, and as our furcty and head,ittransformcs us to the like hu- mility smdcbcdienGe, thofc that find not their D dif- ADeferiptmofChrifi. S sRM.L j difpofitions in Come comfortable mcafure Uvrought to this blefled traasforiiiation, they I have not yet chofe eyes that the Holy Ghoft requirethhcre. Behold mjfervant whom I have ihfijfy mj Beloved in vphommj foide deligbteth. I will pt mj Sprit upon him. Now wee come to the qualification of Chriftfor his calling, in thefe words, I mil put my Spirit ■ up0n htm, that is, I will cloath him with my Spirit, I will put it (as it were) upon him as a garment. 'Depues cf Now thercwcre divers degrees of Chrifts ckriftsrecei' receiving thc Spirit at feverall times : forhee •^i,^ the spirit. ^^3 conceived by the Holy Ghoft, the Holy Ghoft did fandifiethat bleffcd mafle whereof his body was framed in the wombc of t he Vir gin, he was quickned in the wombe in his con- ception by the Holy Ghoft, and he was graced by the Holy Ghoft, and led by the Spirit in all things before his Baptifme, but afterward when became to fci upon bis oflficc,cobc the Prophet, and Prieft, and King of his Church, that great office of faving mankind, which he did not fo- lemly fet upon till hce was thirty yearesold, then God powred upon him a fpecial portion of the Spirit anfwerable to that great calling,theD the Spirit righted upon him, Chrift was ordai- ned to his office by the greateft authority that ever any was ordained from the beginning of the world: iprat his Baptifme when he was or- dained ADtfcriptmofChrifi. daincdand fct apart to his office, there was the Father from heaven uttered an audible voicej Thu ts my Mfived Sonne in whom J dm mil pleafedy and there was Chrift the particbapti- zed and irftalled into that great office, then there was the Holy Glioft in the forme and fliapc of a Dove, it being a matter of the greatcft confequence that ever was in the world, greater then the Creation, it was fit it ftiould be done with the greateft authority, and fo it was, the Father, Sonne and Holy Ghoft being prefent at the admiffion of Chrift into his office, this is cfpccially here intended, though the other bee included, I mil put my Spirit 'vfon hiwy that is, I will annoint hira, as it is in Ipiidh 6 1 . 1 . The Sprit of the Lord is ttpon mce (laithChiift) becaufc the Lord hath mnotn- ted me to p-each good tidings to the meeke^ to htnde u-p the trek en hearted, to froclaime liberty to the captives, to open the prtfon for them that are bound, to proclaimc the acceptable ye are of the Lord, that is, the yeare of lubtie^ for that was a Type of Chrift,to preach thcGofpell, deliverjnce to all that are in captivity, fcrvitudc, and thraldome under Satan and fin, this was ac- compliflied when Chrift at his Baptifme entred upon his office, God put his Spirit upon him, tofethim apart, to ordainehim, andtoquali- fie him with abundance of grace for the worke, for there are thefetbpee things efpecially meant by putting the Spirit upon him, fcparation, or fctting apart, and ordaining and inrichingwith the gifts of the Spirit. D 2 When Sm V.I. lyhdtU meant by putting the Spirit on Chrif} Sbrm.I. ADefcription vfCbriSi, Three fort: of perfins an- nei»te4> y I Three mainc deftesinman* When any one is called togreat place; there is a fctting apart from others, and an cydaining toth^paiticular, and a qualifying, if irbe a caU lingofGod, he qualifies where he ordaincs al- waies. But Chrift had the Spirit before, whatdoth \ he mcane then when hee faith hee will put the Spirit upon him now c* I anfwcr he had the Spirit before anfwerablc to that condition he was in, now hee received the Spirit anfwerableto that condition hee was to undertake, he wasperfcd then for that con- dition, now he was to be made perfed for that office he was rofetupon, he wasalway perfe(ft, hee had abundance of Spirit for that eftate hee was in, but now he was to enter upon another condition, to preach the Gofpell, tobe a Pro- phet, and after to be aPrieft,therefore he faith j now efp^cially, / will put my Sfirit upon him. Now this putting of the Spirit it is expreflcd inlfalahdi. and other places by Annointmg. There were three forts of pcrfons that were annointcd before ChriftjProphets^Priefts, and Kings, now Chrift was to bee aProphef, a- Prieft, and a King, therefore hee was to be an- nointed with the Spirit to enable him to thefc three offices. I raig.ht here take occafion to enlarge my felfe in tne offices of Chrift, bat I willonely fpeakcof them as thcText miniftrcth juft occa- fion. There arc three mainc defects in man fince the fall. Thefc A Defcription ofChnfl. ThcrcisignoranccandblindncflTc. There is rebellion in the will and aiFeions. And in regard of his condition, by rcafon of the finncs of nature and life^ a fubjcfticn to a curfed cftate^to the wrach of God and etcrnall damnatbn. Now anfwcrable to thefe three grand ills, whofccver fliall bee ordained a Saviour muft provide proportionable remedies for thefe^ hereupon comes a threefold office in Chrid that is ordained to fave man, to cure this three- fold mifchiefcandmaladie. As we are ignorant and blind, he is a Prophet to inftruftusjto convince us of the ill ftatc we are in, and tlien to convince us of the good hee intends us and hath wrought for us,to inftrudus in all things concerning our everlafting com- fort, hcisfucha Prophct^as teacheth not one- ly the outward, but the inward man, hecope- neth the heart, he teacheth to doe the things he teacheth; men teach what we fhould doe, but they teach not the doing of them, hcisfucha Prophet as teacheth us the very things, hee teacheth us to love and to obey,^^. And anfwerable to the rebellion, and finful- nefTc ofourdifpofitions,heisaKingto fubduc whatfoever is ill in us, and likewiie to fub- dueall oppofite power without us, by little and little hee will trample all enemies un- der his fecte, and under our fccte too ere long:. Nowaswcarccurfedbyrcafonof our fin- D 3 full Supplied in -,{ ?^ A DeferiptmofChrM. ERX*. I. Chrift formes offices. per- bli full condition, fo hec is a Prieft to fatisfie the wrath of God for us, ^e rv,u made a cur fe for us, hebcca'Tiea fcrvant, that being fo hte might die, 4nd under goe the cur fed death of the crijfe, not oncly death, hat a cur fd death, and fo his blood j might be m attoncmcnt as a Pricftj So anAvera- 1 ble to the threefold ill in us, you fee here is a In what orkr\ threefold office in Chiifl:. Now Chrift performes thefe three offices in this order. ^ Firfl: of all he is a Prophet, when he was baptifed the Spirit was put upon him, as in JJaiahSi. To preach deliverance to the cafttves. Firft he preached wherefore he came into the world, why Godfenthim, and difcovered to the world the ftate they were in, and when he had preached as aProphet, then as a Preifthe dyed,and offered himfelfe a Sacrifice. After death his Kingly office was moft appa- rent. For then he rofe againe as a triumphant King over death and all our enemies, and afcen- dedinhis triumphant chariot to Heaven, and there he fits gloriotiflyasa King in his throne at the right hand of God, fothat how ever at hisBaptifme,and before when he was fandi- fied in his mothers wombe, he was both King, Prieft, and Prophet, yet in regard of the or- der of manifeftation. he manifefled himfelfe firfi roi be a Prophet, fecondly a Priefl, and thirdly to be a King: For his Kingly office brake foorth but feldomein thetime of his a- bafemcnt,fometifnesitdid,tofhcw that he was '^ "'^ r ruler c" A DefcYiptionofChrifl. I ruler, and commander of Earth, and Sea, and Divcls,and all, he wrought miracles, but the glorious manifeftation of his kingly office it was after his refurrediion, Nowthefiindamentall,thechiefe office to which he was annoynted by the Spirit (upon which the reft depends) it was his Pricftly office: for wheieFore was his teaching, but to inftrud us what he muft doe and fuffer for us, and what benefit we have by his Sacrifice re- conciliation with Godandfreedome from the wrath of God, and right unco life cverlafting by his obedience to the curfed death of the crofle. And how comes he to be a King to rule over us by his holy Spirit, and to have a right untous^ButbecaufeasaPricfthce dyed for us fir ft, //e xval])edus with his blood }je purged tis with his hlood^dndthen he made mKmgs andPnefts.Rev I. Allcther benefits came fromthis, hervajhed cur foul est H his blood jirjl^ysih^tiotw ex wee have from God,isefpeciaIly from the great workc j ofChrift asa Prieftabafinghimftlfe,and dy- j ingfor us, and thereupon hee comes to bee a i Prophet and a King, thus we fee the order of !|;Chrifts offices, how they come tp.be fruicfull ■ I to us, the reft efpccially by vertue of his prieftly : office. Note this by the way, Chrifts prieftly of- i fice includes two branches, his facrificing himfelfe forus,aPrieft was to offi^r Sacrifice, and to pray for the people, our Saviour Chrift did both in the daies of his humiliation; in his D 4 prayer Clrreffs prirfi. ty o'Jice tie princrpall. 38 S&RM.I. ADefcription ofCbri^. ohjeth^ Anfiv. both giies an.l receive! the Spirit, pni/er in I^h 17. there as aPrieft, he com- merdshisfacrifice to God before he died, and now he is in Heaven m. iking interccfnon for us to the end of the worli^heappeares for us there. We fee then to what purpofe God put the Spirit upon Chrift, to enable him to be a Pro- phet, a Pried and a King, and thereupon to take awaythofe mifchiefes and evillsthat wee were fui jedland inrhralled lOO, fo that we have a fupply for all that may any way abafe us and caft us downe, in the iilHumciency that is in Chrift Jefus, who was annoynt jd with the Spi- rit for this en J. It may be objtfted, Chrift was God him- fclfe, hee had the Spirit and gi/es the Spiritj therefore how could the Spirit be put upon him c* I anfwer, Chiift is both God and Man, Chrift as God gives the Spirit to his humane nature^ fo hce communicates his Spirit, the Spirit IS his Spirit as well as the Fathers, the U^pirit proceeds from them both. Chrift as 'man receives the Spirit, God the Pather and the Son put the Spirit upon the man-hood of Chrift, fo Chrift bo:h gives and receives the Spirit in diverfe refpeds, as God, hee gives and fends the Spiri:, ^he fpiration and breathing of the .Spirit is from him as v/ell asfrom the Fa- ther^but as man he received the Spirit. And this is the reafon of it, next under the Father^Sonne, and Holy Ghoft, Chrift the me- diator was to be the fpring, andoriginall of all comfort A DejcTi^tion ofChrifl. comfort and good, therefore Chrifts nature muft not oncly be landified and ordained by the Spirit, but he muft receive the Spirit to in- rich it: forwhatfoevcr is v;rought in the crea- ture is by the Spirit, whatfoever Chriftdid as man lie did by the Spirir. Chrifts humane na- ture therefore m.ft be fansSified, andhavethe Spirit pu:: upon it. God the Father the firft pcrlon in Trir.itv, and God the Son the fecond, tiicv \yorkenot immediately, but bythe Holy Chofr, rhethird perfon^ therefore whatfoever is \vrA>iighr upon the creature, it comes from the Holy Ghoft immediately, foGhrift recei- ved che Ho'V Vjhoft as Tent from the Father and tihe Son. Now as the Holy Spirit is from the tadicrandthe Son, fo heworkesfron the Fa- ther and theSo!^5 he finftiliah and purifieth, and doth all from the Father and the Son, and knits ust:> the Father and rhe Son; to the Son firftj and then to the Father, therefore it is faid, Thegrac. of our Lord left46 ChriU^ the love of God tie Fathe*', and theCommnmon of the Holy GhoH-^ b^caifeall the communion we have with v^'od 'is by the Holy Ghoft, all the communion that Chriftas man had with God was by the Holy Ghoft, and all the communion that God hath with us and wee wi:h God is by rhcHoiy Ghoft: for the Spirt: is the bond of unio ^ brtweenc Chrift and us, and betweene God and us, God communicates himielfeto us by his Spirit, and we communicace with Godbv hi:. Spirit. God doth all in us by his Spirit, 59 ERM 40 Serm. I. An frjf in Chri/t, then in m. A Defcription ofCbrifl. an d wc coc all hacVc againe to v. od by the Spi- rir, BecaufeChriita a Head, as the fecond o^^^^wvvastol cfhcrootofallthat arc faved, (as the fii'fl: i^Adam ^vas the roote of all that are damned) he wastherefore to receive the Spi- rit and to have it put upon him in a more excel- lent and rich manner, for wee muft know that all things arc firft m Chrift, and tlien in us. God chofc him firft.and then he chofe us, Godfingledhim out to be the Saviour, the fecondf^^/?w,andhecalsusin Chrift, God juftified Chrift from our finnes,bcinp our Surety taking our finnes upon him, we are juftified, becaufe hee by his refurreftion qiit hunfelfe from the guilt of our finnes, as havino- I paid the debt. ^ I Chrift is thejir^ jruites of them that rif^ rf^^r^e, werife againe,bccauie he is rifen. Chrift firft afccndcd^wcafcend in Chrift. Chrift is firitlovcd, wearclovedin the Be- loved. Chrift is firft blefTcd, m are hUjfed with all fpmtua/l hlcpngs m Ie[m chrefl. So wha^foe vens m us, wc have it at the fecond hand, we havcthe Spirit in us, but he is firft in Chrift God hath put the Spirit in Chrift, as the fprina' as the fecond i^/^^;^;^,2sa publikcperfon, that flionld receive the Spirit for us all, /5^ is fir H tn nil things, Chrifl muji bmje the ^reheminenct^^ hehathrheprcheminence in all, both before time,intimc^and after time, in elcdion, in what- - . foever J Defer iption ofChrift, 41 focvcr is done here in this world, and in glori- fication, all is firft in Chrift, and then in us, he isthe elder Brother. WcmHfl:underftandthis,rogive Chritt his due honour, and refped, and to know whence wehaveallwe have. Therefore the Spirit is faid here firft, to be fut ufm Chrifi. Wee have not the Holy Ghoft immediately from God, but we have him asfandifying Chrift firft, and then us, and whatfoever the Holy Ghoft doth in us, he doth the fame in Chrift firft, and hce doth it in us becaufe in Chrift. Therefore Irilobni/^. Chrift faith, Heft^aHtake^fminc^^ whatfoever the Holy Ghoft works in us, hec takes of Chrift firft. How is that >! Thus 5 The Holy Ghoft comforts us with reafons from Chrift, he dyed and hath recon- ciled us to God, therefore now God is at peace with thee. Here the Holy Ghoft takes a ground of comfort from the death ofCbrift. When the Holy Ghoft would raifcamanuptoholineffe of life^ he tels him, Chrift thy Saviour and Head is quickacd,andisnowin Heaven, tkere- fere rve ot*ght to rife to holmejfe of life. If the Holy Ghoft be to worke either comfort or grace, or any thing, he not oncly doth the fame thing that he did firft in Chrift, but hee doth it in us by reafons from Chrift, by grounds fetch- ed from Chrift, the Holy Ghoft tells our foules that God loves Chrift firft, and he loves us in Chrift, and that we are thofe that God gave -, C hrift ( Sbrm, I. Hqt» the spirit ta\es of Chrili and gives to m. SeK M .1. ADefcriptkn qfChrift. Three thing' ^e receive by the Spirit, Chrift for, that weare thofc that Chrift make^ inccrccflfion for in Heaven, the Holy Ghoft witncflTcrh to us the love of the Father, and the Sonne, and.fo hee fctcbeth from Chrift whatfoever he worksa And hence the worke of the Holy Ghoft is \ diftingmfliedfrom illufions, and delufionsthat | are nothing but franticke conceits of comfort j that are groundlcfle. The Holy Ghoft fetch- ; cth all from Chrift in his working and com- * fort,and he mikes Chrift the patterneof all, j for whatfoever is in Chrift, the Holy Ghoft' (which is the Spirit of Chrift) workesin us,' as itisinChvift. Therefore in 7^^;^ i. 13.it is faid Oi hufuUneffe we receive grace for graces ^ thatis, graceanfwerablc to his grace. There are three things that we receive anfwcrable to Chrift by the Spirit. We receive grace, that is, the favour of God aftfwcrable to the fwour God fhewes his Son,he loves his Son, he is gratioufly difpofcd to him,and he loves us. So grace habituall, wee have grace in us anfwerable to the grace in Chrift, wee have ' love anfwerable to his love, patience an- fwerable to his Patience, Obedience and Humility anfwcrable to that in Chrift, the Spirit workes a conformity to Chrift in all things'. Likcwife in the third place, the Spirit afTures us ofthc fame privilcdgcs that ifTuefrom grace : Chrift ii a Son, the Spirit tells us wee arc __^_ fonnes. A DefiriptionofGlmJfi fons, Chriftis an hcire^ the Spirit tdls usr wee arc hcires with Chrift; Chrid is the King of Heaven, and Earth, the Spirit tells us that wee arc Kings, that his riches arc ours, thu^ rvec^ hofvegrdceforgrdce, both favour and grace in us, and priviledgcsiffuing from grdce, we have all as they are in Chrift. Even as in the firft t^/^4w we receive of his emptineflc, curfe for curfe,illforill, for his blindhefTe and rebel- lion wee are anfwerable,weeare borne as hee was after his fall, fo in the fecond t^dam by his Spirit, we rtcdvQ grace for graces. Hence iiTucsthis^that our ftate now in Chrift is farre more excellent then our ftate in K^dam was. How doth it fpring hence ^r Thus, Cbiift is God-Man, his nature was fandlificd by the Spirit, hee was a more excel- lent perfon, he gives and fends the Spirit, A- damvfdiS onely a meerc man, and therefore his goodnefTe could not be fo derived to his pofterity: For how ever the Holy Ghoft was in o^^4;», yet the Holy Ghoft did nor fo fill him, he was not fo in him as in Chrift, the Holy Ghoft is in Chrift in a more excellent manner, for Chrift being equall with God he gave the Holy Ghoft, the Holy Ghoft comes from Chrift as God, now the fecond ^^dam I being a more excellent perfon, wee being in [Chrift the fecond »^dam^ we are in a more excellent, and in a more fafc eftate, we have a better keeper of our happincffe then K^d^m he Afifv. iVhcnce it u that our flate in Chrift « bet- ter then it wot in Adam, 44 BRM, d A Defcript^mofCbrifi. he being a mccrc man, he could not keepe his ownehappincflc, but loft hirefelfe and all his poll crit)r, though he were created after the I- mage of God, yet being but a mecre man, hecj (lie wed himfelfe to be a man, that is, a change- \ able creature: but Chrift being God and man, \ having his nature fandificd by the Spirit, now! our happinefle is in a better keeping, for our I grace hath a better fpring,the grace.anid fanfti- \ fication wee have it isnot in our owne keeping, i itdiftillsinto us anfwerable to our neceiTitics, ■ but the fpring is indeficient, it never failes, the \ fpring is in Chrift. So the favour that God • bearesus,it isnot firft inus,butitis firft inChrift, \ God loves himjand then he loves us, he gives I hun the Spirit, and us in him. Now Chrift is \ the keeper both of the love of God towards us ; and the grace of God^Sc whatfoevcr is good,he I keeps all for us,he receives all for himfelfe and ! for us,he receives not only the Spirit for him-j felfe,but he receives it as Mcdiator,as He ad ^ fir weahofhtisfuUncJk receive gr^ce for graceMct^^ ceivesit as a fountaine to diffufe it (Hay)! this fliewes us our happy and bleffed conditi- on in]efus Chrift, that now the grace and love of God and our happinefle, and the grace! whereby we are fandified and fitted for it, it isi not in our owne keeping originally, but in cur ! head Chrift lefus. | Thefe bee comfortable confiderations and I indeed the life andfouieof a Chrift ians life and comfort,ifwc conceive them aright, they will _^ q uicken ' k A Dejcriptm ofCbrifi. j quicken us to obedience, and wee fhall know whattheGofpellis. Tocometomakclomeufe ' of ir. I I might obferve this, thtit none fliould take I that office upon them to which they are not j called of- God, nor qualified by his Spirit, ef- j pecially Miniftcrs, becaufeChrift did not fee j upon his office, till the Spirit was put uponhirHi^ the Spirit mu{t inable us, and fit us for every thing, but I leave that, and come to that which concerncsusall. Firft then hath God put the Spirit upon Chrift, as theEvangeUft faith in loh.-^.i^. Hee rphom God hath fcnt, that is Chrifi^ heefieaketh the word of God : For God gives him not the Sprit by meafure^ God doth not ftand mcafuring grace out to Chrift, but hee powers it out upon him full meafurc,running over, becaufe he receives it not for himfclfc alone but for us, we receive the Spirit by meafure, Eph.j^, 7. AccordngtQ the meafure of the gift ofChrifi^ Chrift gives ns all a meafure of fandifying knowledge and of every grace, //// wee grow to he a perfect man in ChriB. Therefore it is called the frB fruits ef the Sprite 04 much a6f\uUjit ii4 for Heaven^ and grace fuffcienty though it he not that meafure wee jhaR have hereafter y or that wee wouldhave here. Chrift had a full meafure, the fullneffe of a fountainc, diffufive, not onely abundance for himfelfe, but redundance, and overflowing for the good of others, hee being the head of the Church, not onely a head of eminence, but of influence ^4? SiKM.L 46 A Defcriptm.ofChrifl. Setim. I. - i Vfe. influence to beftow, and convey all gr^ce in him to all his mcnnbers, proportion^.ble to the fervice of every membei', therefore he received not the Spirit according toineafure^that is/pa- ringly,but it was (liowred upon him, hce was fil- led and cloathed with the Holy Ghoih Is it fo^ Let us labour then to fee whereto have fup In want cf grace4 To jee whence ply in all our vvants, wee have a full treafury to Qurjuppiy IS. g^^ t03all treafiue is hid in Chrift for us, what a comfort is this in any thing we want:' If wee want the favour of God, goe to his beloved Chrift, defire God to love w^inhisBeloved, and to accept us in his gracious Son, in him whoip he bath made his fervant, and annoynted with his Spirit for that purpofe. If we want particular graces, goe to the well- head Chrift, confider of Chrift now filled for us as it was in Aaron^ th e oy le that was powred on 4 Arms, head ran downetd his he ay dj and to the skirts ef his clo^thmgy the meaneft parts of his garment was bedewed withtbatoyle5 fo the igraces of Gods Spirit powred upon our head Chrift5©ur^4rt^;^,ourhighPrieft runne downe upon us, upon all ranckes of Chriftians, even iipan the skirts, the weakeft and the lowcft Chrifliaifls, every one h^rh gr^ce for grace yVjQ ^U partake of the oyle, and annoynting of our fpi- rituall /^^^/?,our HighPrieft, If wee want any thing therefore, lee us goe to him, / can doe all ( faith S.Patd ) w Chriji that firengthenethmt^ goe to him for patience, for comfort, for every thiR^, A Description ofChrifl. 47 thing, bccaufc God hath put his Spirit upon him, tofupply all our wants, he hcxhthe oyle of gUdnefJe above his fellovpeSy but for his fel- low cs, p/ir/.45. he hath the oyle of grace more thenany, but it isnotonely for himbutforus all. Therefore let us have comfortable me- ditations of the fullneffeof Chrift, and make ( ufe of it, all this is for me, inC^/.2. S. ?aul fets it out, in h;m ihefulnejfe of the God-htad drvells perJorfaHy ( for that is meant by <^f<^lr,wi) and it followes after, m him rvee are comfleate. Wherefore is all the iullneffe that is in him ^ to fliew that in him vpeare comfleateyio in i lohn. 5.20. to iliewhow the fpirits of the Apoftles agree^ in this faith hc^wee know that the Sonne of God is come m the fej]), and hath given us dH un- der jUndtng to know htm that is true, and we are in him that is true, even in his Sonne lefm Chrifiy This is true Ged and eternall Itfey Chrift is true God and eternall life for us all, for our com- fort. We know that the Sonne of God is corner, and hath given i^s anunderUandtng^ ice. Littler children kecpe your felves from Idols, How doth this depend upon the others Thus, will you goeto Idols, ftocks and ftoncs, dcvifesof mens bvaine for fupply of grace and comfort ^ Chrift whom God hath fent, hee is come into the world, HeisGodandeterndHUfe-j God hath given eternall life :,and thisUfe i$inhisS9n,t\\tXQ' fore why ftiould you goe to Idols. What is the ground of Popifh Idolatries and abhominations, they conceive not aright of E the Ground of /- ddlanjf. J 48 A DefcriptmofChrifi. the fulncflfe of Chrift, wherefore he was or- dained, atid fenc of God : for if they did, they wouldnotgocto Idols and Saints, and leave Chrift. Therefore let. us make this ufe of it, goeoutofCliriftfor nothing: If w-e want fa- vour,goenotto Saints, if we want inftru(5lion goe not to traditions of men, he is a Prophet wife enough, and a Pricft full enough to make us accepted ofGod, if we wane any grace, hce j is a King able enough, rich enough, and ftrong enough tofubdueallour rebellions in us, and hee will in time by his Spirit overcome all, Strongertsheth4tisinu<(then he that is inthc^ world. The fpirit in the world, the Divell and divelli(h minded men they are nor fo ftrong as the Spirit of Chrift : For by little and little the Spirit of Chrift will fubdue all. Chrift is a King, goe not out of him therefore for any thing. Babes keepe ymr [elves from Idds, you may well enough, you know whom to go« too. To carry our- Therefore let us fhame our felves, is there fe^ei an/wer-^^ (^q\^ ^ ftore-houfe crf" comforc and grace every riches^* *" way in Chrift -f Why are wee fo weake and comfortlefle ^f Why are we fo dejedied as if we had not fuch a rich husband c" All our huf- bands riches are ours for our good, we receive ofitinour naeafure, why doe wee not goe to thet^ountaine^andmakcufeofit^ Why in the middeftofaboundance,arewepoore and beg- gcrly^ Heerewe may fee the nrifery of the world, Chrift is a Prophet to teach us the way to J Dcfcriftim ofChrift. to Heaven, but how few be there that will be direftcdbyhim^ Chrift is a King to fubdue allourrpiricuallandworft enemies, to fubduc thofe enemies that Kings tremble at, to fubdue death, to fubdue the feare of judgement, and thcwrnthofGod,andyet how few will come under his government < ChriFt is the light of the world, yet how few follow him ^ Chrift is theway.yet how few tread in his fteps:* Chrift I is our wildome and our riches,yet how few goe to him CO fetch any riches, but content them- felveswith the trsnfitory things of this life^ Men live as if Chrift were nothing, or did no- thing concerne them, as if he were a perfon ab^rafted fromthem,asifhGwere not a Head or Husband, as if he had received tkeSpirit only forhimfelfeandnotforthem,wherasall that is , in Chrift is for us J befeech you therefore let us learneto know Chrift becter,and to make ufeof him. Againe, if Chrift h^xh the Spirit put upon him ^r/^/^/Z^then in our daily flips ?nd errors make this ufe,to offer Chrift to God with this argu- ment, take an argument from God himfeHc to binde him, God will bee bound v^ith his owne arguments, we cannot binde him with ours, but let us goe to him and fay, Lordthough J he thus and thus finnefulh jet for Chifi lefus f/Aethj fervant, rvhom thou lovefi Andhali put thy Spirit upon htm to he a Priefly and to makc^ ifttercepoft for me^ for his fake pardon^ for hisfakc^ accept. Make ufc of Gods cenfecration of E 2 Chrift 49 To ma^e ufe ofChrzfiinour 50 How to ^mw the Spirit u put on Cbrififtr ut A Pefcription ofChri^. Ghrift by the Spirit to God hiinfclfe, and binde him with his ownc Mediator, and with his ownc Prieft of his ownc ordaining, thou canftnorLord refufe a Saviour and Mxiiacor of chine ownc, fanftified by thine own Spirit, whom thou haft fet apart, and ordained and qualified every way for this purpofe^ let us gocto God m the Name of this Media- tor JcTus Chrift every day, and this is to m?ikczgood\\koil\\\SyThat Godhath fHthisSpi'- rit upon him. Buttomakeaufeof Tryall> how fhall wee know that this comfort belongs to us, that Chrift hath the Spirit put upon him for us or no, whether he be ordained a King, Prieft and Prophet for use* That which I faid before will give light to this, we muft partake of the fame Spirit that Chrift hath, or elfe v;ee are none of his members,as we partake of his name, fo we muft alfo of his aanoynting, thereupon we are called Chriftians, becauie we partake of the annoy nting and Spirit of Chrift, and if we havethe Spirit of Chrift, it will worke the fam? in us as it did in Chrift^ it will convince usof our owne ill, of our rebellions, and cupfed eftate, and it will conwnce us likewife of the good we have in him. And xXicnyhe is a Sfrit $f ftmen, to knit us to Chrift, and make us one with him, and thereupon to quicken us, to leade us, and guide us, and to dwell in us continually, to ftirre up prayers and fupplica- tions in us^ to make us cry familiarly to God as to A T>efcripmofChri[i. ?» to a Father, to comfort and fupport us in all our wants and miferics, as he did Chrift, to \ helf€curii9pmnicsj as the Apoftle at large in ;?(>«>. 8. fcrtsdowne the excellent office of the Holy Ghoft, what he doth in thofe that are Chrifts. Let us therefore examine our felves, what the Spirit doth in us, if Chrift bee fct a- parttorcdeemcus,as aPrief}^ (Surely all his offices goe together)he doth by the fame Spi- rit rule us^Rcv.i .He hath wafhedM in his bloody And wade us Kings and Priefts. Whofocver he waflieth in his blood he maketh him a King, and a Pricft, he makes him by the power of I his Spirit able to rule over his bafe corruptions, we may know then, whether wc have benefit by Chrift by his Spirit, not oncly by the Sf'iiit witf'cffing that we are the Sonnes of God, but by fome arguments whereby the Spirit may witncffe without dclufion, for thoughtheSpiritof Chrift tells us that we are Chrifts,yet theproofcmuft bee from guiding and leading, and comforting, and conforming us to Jcfus Chrift, in making us Kings, and Prophets, enlightning oiir underftandirgs to know his will, and conforming us to be like him. The Spirit of Chrift: is a Spirit of pow^ and ftrength, it will enable us to per- forme duties above nature, to overcome our fclves and injuries, it will make us to want and to abound, it will make us able to live and to dye, as it enabled Chrift to doc things that another man could not doc. So a Chriiiian E 3 can 5^ A DefcripPion ofCbri^. can doe chat, andf'jfFer thac that another man cannot doc and fuffer, bccaufe he hath the Spi- ritofChrift. At the leaft whofaever hath the Spirit of Chrifl:, hefliill finde chat Spirit in him ftriving againft that whicKis contrary, and by little aad little getting ground;, where ther.e is no con- flid, thereis no Spirit of Chrift at all, I will not be large in the point, onely I fpeake this by way of try all to know whether wee have thcSpiritof Ghriftinusorno, if not we have nothiagto doe with Chrift: For Chrift faves us not as he is out of us onely, Chrift was to docfomethingof himfelfe that wee have no fliarcin^onelythegoodof it is ours, hcc was toredeemeusby hisblood,to bee a Sacrifice, the title to Heaven and falvation was wrought by Chrift out of uSjbut there is fome- what that he doth not onely for us but hce works in us by his Spirit, that is, the fitting of us for that he hath given us title too, and the applying of chat that he hath done for us. Whofocver therefore hath any benefit by Chrift-, he hath the Spirit lo apply thac to him- felfe and to fit and qualifie him to be a member of fucha Head, and an hcire of fnch a King- dome, whofoever Chrift works any thing for, he doth alfo worke in them,therc is a Spirit of application and that fpirit of application if it betrueitisaSpirit otfandificatioa and reno- vation fitting us every way for our condition, Lee us not abufe our fclvcsi as the world commonly A Defer jptiofi ofCbrifi. 5J commonly dorh, concerning Chrift, they thinkc God is mcrcifuUandChrift is a Savi- our, ]t is true, but what hath he wrought in thee by his Spirit, brft thcu the Spirit of Chrirtc' or elfethu (urt nome of his ^ Remans ?• Where ever Chriftis he goes with his Spirit, to teach i.s to apply what Chrift hath done for us, and to fit us to bee like him. There- fore let thoie that live in any finnesagainft con- rcience,thinkeitadiabollicalIillufiontothinke God and Chrift is mercifull, I but where is the worke of the Spirits All the hope thou haft is onely that thou art not in Hell as yet for the time tocome^butfortheprefent I dare not fay thou haft any thing to doe with Chrift, when there is nothing of the Spirit in thee, the Spirit of Chriilconformes the Spoufe to bee likethe husband, andthc members to be like the Head, therefore begg of Chrift that hee would annointhimfelfe King in our hearts,and Prophet, and Prieft in our hearts, to doe that that he did,to know his will as a Prophet, to ruleinusasaKing, and to ftirre up prayers in us as a Prieft, to doe in fomc proportion that that he doth, though it bee in never fo little a meafurc, for wee receive it in meafure, but j Chrift beyond meafure, wee muft labour (for fo much as may man ift ft to us the truth of our cftate in Chrift, that we are not dead ' but living branches. 'Now Chrift gives and conveyes his Spirit cfpccially^and molt of all fince his afcention, E 4 and Tht Spirit gi-:, len more a- baundantly Jjroe chrifls af- cention. 54 A Defcripfion ofCbriU. < and fitting at the right hand of God, for after 1 his refurrcdion he declared hisvidlory overall ■ his enemies, and therefore was able to give \ the Spirit without oppoficion,and upon his re-j furreftior, death and hell, and the anger of i God were overcome,and our finnes were fa- tiffiedfor, now Chrift was Head indeed ha- j vingtrodall his enemies under his feete, now he was enabled to give the Spirit, but upon his afcention into Heaven, and his fitting there, he was more enabled, for even as the Sunne, being fo high above the Earth, doth convey his light andheateand influence upon the inferi- our bodies. So Chrift being fo highly advan- ced is fitter to infufe his Spirit and grace heere below fince his exaltation, therefore the Church is fuller of grace, and grace hath beene more fpread and dimifed fince the afcention of Chrift then before, and the EvangeltH gives itasareafon, The Sfiritwa^ not yet given^ he-- eaufe Christ was not Afcended/immzxxng that af- ter his afcention, there was a morefiill portion ofthe Spiritgiven, Godbeingfully appeafed by the death of Chrift, and Chrift flaying the advantage that was fitteft to give the Spirit, now God the Father gives the Spirit with the Sonne, fo in both regards there was a greater fullneffc ofthe Spirit. Therefore the Pro- phets fpeaking ofthe times of Chrift,efpec5ally of his exaltation, (hew that then they ftiould be filled with the Spirits that the Spirit fliould be povvred out upon all flefh more aboundantly then •1 A D^fcriptiM ofCbrrfi. 55 then before. And that is the reafon that the Apoftlcs fo differed from themfclves, before and after Chrifts afcention, what a wondrous alteration was there < P^/^r before, hee flies ! even at the voice of a maidc, and they were full of contention, and vaine glory, but after we fee when the Spirit, the Holy Ghoflcamedowne after Chrifts afcention intoHtraven, howcou- ragious, andvalarous they were that they ac- counted it a niatter of glory to fufFer any thing, and indeed we have more or lelTe valour and courage, the more orleffc Spirit we have, now they having received more abundance of Spi- rit, hereupon they were more couragious and undaunted at one time then another, and this abundance of the Spirit comes efpeciaJly fincc Chrifts advancement. But how or by what meanes doth Chrifl give his Spirit to us < This Spirit that is fo nc- cefTary for us, it is given by the miniftery of the Gofpell, which is the miniftery of the Spi- rk^recefveJyetheff^ly ChoH by the workes of the law, or by the hearing of faith f reached f when the love of God in Chrift, and the benefits by Chrift are layed open in the preaching of the Gofpell to us, God gives his holy Spirit, the Spirit of Chrift. Now God in Chrift would favc us by a triumphant and abundant love and mercy, and the Spirit of God never goes but where there is a magnifying of the love and mercy of God in Chrifl, therefore the mi- niftery of the Gofpell, which onely difcovers the/ How CWifi gives tbeSpirit I. In the minijliy oj the JVord. Gal.j.i. 5^ A Btfcriptivn of:^€hrifl. the amity and love of God to man-kinde being now reconciled in Chrift^ it is accom- pany ed with the Spirit, to afTurc us ofour part i and portion in thd-fe benefits : for the Spirit is i the fruit of Gods love as well as Chrift, Chrift | is the firfl: gift, and the Spirit is the fecond^; therefore that part of the word that difcovers j Gods exceeding love to man-kinde, leaving \ Angells (when they were fallen > in their cur- 1 fed cftate : and yet giving his Sonne to become i man, and a curfe for m, the difcovery of this j love and mercy of God, andof his Son Chrift;' to us, isjoyned with the Spirit: forbytheSpi-' rit we fee our curfed eftatc without the love and mercy of God in Chrift, and likewife we arc convinced of the love of God in Chrift, and thereupon we love God againe, and truft to his mercy, and out of love to him pcrformc all chearfull obedience, whatfocver we doe elfe if it be not ftirrcd by the Spirit, apprehending the love of God in Chrift, it is but moral lity, A manftiall never goe to Heaven but by fuch a difpofition, and frame and temper of foule as is wrought by the Holy Ghoft, perfwading the foule firft of the love and favour of God in Chrift, What are all our performances if they be not out of love to God i and how fliall we love God except we be perfwaded that hec Joves us firft ^ therefore the Cofpell breeds loveinois to God, and hath the Spirit together -with it, working a blcflcd frame offandifica- tion, whereby we are difpofed to every good duty. A Dejcription ofChrifl. 57 duty. Therefore if wc would have the Spirit of God let us attend upon the fweetcpromifcs oflalvation, upon the dodrincofChrift: for together wich the knowledge of thefe things the HolyGhoft Aides, and infinuates, andin- fulethhimfelfe into our foules* TherforetheMiniftersoftheGofpclIfliould be much in laying open the riches of God in Chrift^ in unfolding Chrift all other things will follow, as SSaul in 2 tit, 12. The grace ef God hath jlnmd, hath appeared glmcu fly ^ teaching us to deny all ungodlinejfe and worldly lufls^ and to live holtly and foherly in this prefent world, where the grace and love of God is pcrfwadcd and fhcd into the foule all willfoUow* What is the reafon that former times were called darkc times, and fo they were^thetimes of Popery, adarkeagec' Chriftwwis vailed,the Gofpell was vailed, there was no preaching of falvation by Chrift alone, people were fent to flocks and ftones, and to Saints, and inftead of the word, they were fent to legends and fuch things, Chrift was obfcuredj thereupon they were darkeages, thofcagcs wherein the Spirit of God is moft, is wher^ Chrift is moft prea- ched, and people are bcftalway where there is moft Spirit, and t-hey arc moft joy full and com- fortable, and holy, where Chrift is truly iayd open to the hearts ofpeople; the Reaching of meere morallity, (if men be nu carefull to x)pen Chrifi^co k^ow how falv^ttion is wrought >y Chrift> sknd haw alj good comts by Chrift) it 5,8 A Dejcription ofCbrifl.. 2. In obedience. it will never make a man pcrfcftiy good, and fit hina for Heaven, it may make a manrcforme many abufes, like aPhylofopher, which hath its rion. This is the ftate of reprobates in the Church,thcy h:\vc many motions by the Holy Gholt, but their hearts are not fubdued to o- bedience,notto conftant obedience. There- fore if v/ee would have the Spirit of Chrift, let us labour to fubjed: our fclves unto it, when we have any good motion by the Miniftery of the Word, or by conference, or by reading of good things (as holy things have a favour in them, the Spirit breathes in holy exercifes ) Oh give way to the motions of Gods Spirit, we fhall not have them againe perhaps, turne notbacke thofe bleffed mefTen^erSj let us en- tenaine them, let the Spirit dwell and rule in us, it is the moft bleficd lodger that ever we en- tertained in all our lives. If wee let -the Spirit guide and rule usr it Will leade us and governe and fupport us in life and death, and never leave us till it have railed our bodies, the Spirit of Chrift in us at length will quicken our dead bo- dies, i;:^;».8.ic will never leave us titl it have brought us to Heaven. Tiiis is the ftare of thfofe that belong-to God, that give way to the motions of Gods ^piric to rule and guide them; therefore if ^vc would have the Spi- rit of Chrift,lcc us take heed of rebelling againft it. This 59 > 6o A DefcriptmofCbrift. This is the ftate of many of us (the Lord be mcicifulltous,and cure us) that we doe not onely not receive the motions of the Spirit decpely into us, but if they bee fuch as crofTcj us in our pleafures and profits^^though the Word \ and Spirit joync together, there is a rifing of the j proud fpirit of man againft fo much of the Spi- 1 rit and the motions of it, and againft fuch parts i oftheWordascrofleth us, this will bee hid j heavy to our charge one day, that wee would | bring the Spirit of God to our corruptions, and j not bring our hearts to Gods Spirit, and herc-i upon be thofephrafcsinthe Scripture of ^^w^- j twg the Spirit, Ly^^amas and Sa^hird tentf. \ tedthcSfirity that is, when men will doe thatj which is naught, and try whether God will • forgive them, and put it off or no, how many, are there that tempt the Spirit i that put it off, ; perhaps I fliall have the like motions another | time, I (liall have better occafion when I can | gainenomore, when I can have my pleafures' no more, thi^t^ men reftfi the Spirit, as Saint ^/^(fp/'^;^ faith, that is when the Spirit difcovers to them what they fliould belecve, and what theyfhould doe, and they fee it croffeth their refolutionto be naught, heereupon they refift theworkeof the Spirit, that clfe would clofe with their foulcs and fanftifie them, and fit them for Heaven, if they would give way to it. And there isa quenching of the Spirit, that is, when men have fweet motions of the Spirit, and prefently by fome ill language or CQurfe A Dejcriptm efCbrifi. 6i courfc of life they defile their veffels, and quench the fweet motions of the Spirit. Let us take heed of all thck^oftemptw^^ of reftHing^ and quenchittg the Sprit: for undoubtedly (living in the boforoc of the Church) we have many heavenly nations, efpecially thofe that have fo much goodnefTe in them as to attend upon Gods ordinances, they have thofe moti- ons at thofe times, that they never have after perhaps, but they either refift them, or quench them^ and wrong snd grieve the Spirit, as Saint P^/// faith, Gr^/^'^ mt the Spirit ef God^ whereby jm dre feAledto the day of redemption^ Ephcf.^, Men fpeake or doe fomcwhat that giicves the Spirit of God in them, their con- science being cnlightned by the Spirit tels them that they have done that which is naught, yet notwithftandingfor this or that advantage, to pleafe this or that company, they will fpeake or doe that which is ill, and then the Spirit that was given in fomcmcafure before is grie- ved at this carnall and finnefull libeny. There- fore if yee would be guided by the Spirit of Chrift, take heed of all thefe and of fuch like courfes. Another meancs whereby we may come to obtaine the Spirit, is P/'4y^f'5 to bee guided by the Spirit of Chrift, (next to Chrift himfelfe our Saviour ) is the moft excellent thing in I the world, therefore it is worth the begging j and getting, Luke ii. 13. H$m rmch tmre \jhdlly0HrhedVtnly TMher gtfue his holy Spnt to \ them 7- 6% ADefcripttvn ofCbrifl. OhjtbK them that ^ke him? Infinuacing, that wee can askc nothing greater then the Spirit. A man thatharhaDn(flified judgement next the for- givenefleoFhis fins throigh Chrift, hec begs nothing more then the Spirit ro witncflTe the favour of God in chrift;, andto fit him for o- ther favours, efpccially to fit us for the world to come. God can give rothing greater, nor wo canbeg nothing greater, if wee have fan£fci- fiedjudgcmentSjthen the Spirit of God, there- fore let us have a high efteeme of the holy Spirit of the motions of it, and out of an high efteeme . in our hearts beg of God the guidance of the Spiritjthat he would leade us by his Spirit, and fubdue our corruptions, that wee may not bee lead by our owne lu^ls> and fo confequently by Satan that leads us by our owne lufis in the way that leads to perdition. So much for that, / mllfut my Spirit^ &c, i^ndhefhdUjhew judgement to the Gentiles. After Chrift was fully furniflicd, as he was furniftied with the Spirit of God, and with a commiflion from Heaven, from Father^Sonnt^^ and Holy Gholt, having this high commiflion, and gifts for it by the Spirit, hefalsupon his office prefently,we arc never fit for any thing till wee have the Spirit, and when we have the Spirit it is adive^and vigorous andworkir.g,// a fanfti- fied judgement rules all, becaufe the whole is in right judgement, therefore fandtification is called judgement, and other courfes though they be never {o fiOjionabIc are but madneffc, and folly, and diforder in the cenfure of the Scripture^tiOihingis judgement and true wife- dome, but fan(9:ification and obedience flowing from fandificacion. Therefore faith LMefes in Dei^Uronomie, Then finally ot*k kno,vne to he^^ A wife peofU when joti obey the Law ss that I havc^ givenyou, onely that flicwcs a wife judicious Hian,to be obedient to Gods truth by the Spi- I rit fandlifying him. Without the truth of God j and the Spirit in us framing our foules anfwe- ] rablctothetruth,weareoutof all good order; For then the affeftions that fliotild bee ruled, rale us,then the body, and the luftsof the body, rule the foule, and the Divell rules by b©th, whatafharacfulldiforderis this, when a man ftiallbe ruled by the Divell and his ownc lufts that he fliould treadc under fcete and I trample upon:' and this is theftate of all that have not this judgement in them, that have not the word of God written in their hearts bowing and bending them by the Spirit of God to fpirituaH obedience, to proove this J will flame but one place among many, Titw,^.^. hecflicwcsthcflatc of all men, that arc not brought A DefcriptionqfChri(l. brought into fubjcdion by this judgement, by the Word and Spirit of truth. We omt fdves ( faith he ) were fomctimesf0$hjl) and d- (obedient, till this judgement is fet up in us, wee are foo- lifh in oar underftandings, and difobedfcnc in i our wills and affedions, deceived and irdfled I by the Divtll, and our ownelufts: for that followes upon folly, thofethat are foolifh and difobedicnt are deceived and Jed aw ly to eter- nal Ideftruftion, There is a way thdt feemes good in a mars owne ejes,hut the iffucs vf it are deaths \ (s'nhSdlomcn, this is the ftate of all men that I arenot led with the judgement of Gods truth 1 and * pirir,fanftifyingand framing their foulcs I to obc dicnce, they are fool. [Ij ^nd djo!^ed:ent and j dtce^i^edy ^vA fo it wqll pi cove with them in | theend. Serving diverfe luffs^ and pirafures, Itvingin malice and envy^ hattr^g one another. Now when God by hisblcfTcd Truth and Spi- rit fets up his rule in the heart, it brings all into captivity^as Saint Taul faith, it brings all the inner man into fubjeftion. The Word of Gcd uthewea^^onofGody thefe jud'^ements are mighty in cferat:on together rvith the Sptrtt^ t$ heater dewneall HronghoUi andto fet uf another judge- ment there ^tt brings all rnto captivdy to tht^ truth and command of Ged, and to the motions of the Sprit y the Word and Spirit beatc dow^.e all the iirong holds that arc raifed up in the heart by Satan, and our corruptions, fo wee fee here what is meant by this phrafe^ H<:e fhall de^ cUrejudgementtithe Gentiles. It is a militant F 3 word 67 'ss^w^m i 6S Grace vr ought by ^reachv^g A DefcrrpPimofChriJi. /, word, theiefore ] have flood fomcwhac the longer in unfolding of it. Now this is wrought by the preaching of the Gofpel !, Hee jhdl declare ]udgement to the CemUsy all grace comes by declaring, I'he 'GoJ}ell is the fomr of God to fdvation. L^t but theGofpell (which is Gods judgement how nienlhallbcfaved,and how they fliall walke in obedience by way of thankefulIneflTe to God) be declarcd,and ail that belong to God (hallcomeinjandyeeld homage to ir, and bee brought in fubjc(5lion. The Divell in the ^^ntichrijiian ftate knowes this well enough, therefore he labours to hinder the declaration ofjudgementbyallmeanesj he will not have Gods judgements but mens traditions declared, heknowesthe declaring of Gods judgements will breed an alterarion quickly in mens dif- pofitions : For when hee faith, Hee fhM de- 1 elarc judgement to the GentileSy he meanes the confequcnt as well as the thing, hefhall fo de- clare judgement that they fliall yeeld fpirituall obedience and come in and be f wed. Let the Divdl doe his worft, let all feoucers i of foules doe their worft, if they would but ! give way to the preaching of the Gofpell, let but judgement be declared, let Gods arme be. 'ftrctched forth in delivering the truth, hcc j would foone gaine foules out of the captivity tand bondage of Satan, they know it well c- jnough,therforebyallthewayesthcy can they Iftop the preaching of the Gofpcll and dif- / grace A DeJCripthnofChrifi. grace and hinder it, and fct up mens traditions inftead ofthe GofpcU, but I will not inlargcmy fclfe farther upon thcfe wordes, but goc on to the next. Hee fhdll ml (I rive nor cry, neither jJ)dl any mdn heare his voice in thefireetcs, Thefe wordes fet downe the mild, and fwcete, and amiable manner of Chrifts carriage upon earth here in his firft comming to worke the great worke of our redemption, he did not carry the matter in an outward glorious manner, in pompe, but he would have his miracles concealed oft times, and himfclfe hidden, his God-head washidiinder thcvaile ofhisMan- hood, he could not hnvc wrought our falvation elfe, if the divelland the world hadknowne Chiiit to be as he was, they would never have made thofe attempts againft him, therefore confidering hehadfuch adifpenfationtowork our falvation, as a King, Ptieft, and Prophet, he would net cry, and contend, and ft rive, hee would not come with any great noife. Now here is an oppoficion to the giving of the law, and Kkewife to the comming and car- riage of civill Princes, You know when the Law was given all the mount was on fire^ and the earth thereabout q'laked, and trembled, and ihc people fled, they cowld not indureto heare the voice of God fpcaking in the mount, there was fuch a terrible fmoake and fire, they F 4 were J9 n chrifts mild tarriege. 'Diffennct be- trveene the gi- vine ef tie larv and Go^ell, 70 A DefcriptionofChnU. were all affraid, thus came CMofes: now did Chrift corac as tMo^es ^ was the Gofpclldc- livcrcd by Chrift as the law was, in terrors andfcares^ Oh no; Chrift came not in fuch a terrible manner in thunder and lightning, but the Gofpcll it came fwectly. A Dove, a mild creature h*t upon the head of Chrift when he wasBaptifcd, tofhrvV his mild manner of car- rii^ge, and he came with blciTn.^ in his mouth in his firft Sermon of alL Bleffed are the f&ore in f^ir'it, hleffi^d are they that ffwirney blefpd are they that hunger and thirfi after ri^hteoufnefe. The Law came with curies. Cur fed U every one thai contmueth not in all things written in the lam to doe them. Chrift cam^ in another manner, the Gofpell was delivered, in a mild fwectc manner, Chrift as an AmbaflTador came fweetly to intreat and befeech, there is a cry- ing indeed? but it is a crying our of love and in- trcaty, not a fliouting in a terrible manner as was at the giving of the law, no nor. as at the co^Tjming of other cjvill Princes into a citie with, fliouting and noife of trumpets, with pompe and ftat.e, and great attendants. Chrift came not into the woild to execute his king- dome and office in fuch pompe, and noifc, as it isfaid of'^^gripfay ^cts.i^ .23. heecame mth great pompe, lo worldly Princes carry things thus, and it is needful! in fome fort,pcoplemuft have fhcwcs and pompe, the outwarci^ man muft have outward things to aftonifli it withall, it is a pollicy in ftatc fo to doe, but Chrift eamc in A D€fcripm» ofChrifl. 71 in another mannei*, he came not to make men quake and tremble that came to fpcake and deale with him, he came not with clamour and . fircenefle: for who would have come to! Chrift then^ But he came ina mlld^and fweetc, and a miable manner; wee fee a little before the | text, upon occafion ofthe inference ofthefc wordcs, hecommands and chargeth them that: they fliould not difcover him and make him Lnowne, when he had done a good worke hce wouM nothavcitkaowne. Now there are three things efpccially infinu- ated in this defcription, hee /hall not jlnve K$r cry, neither Jhdfl any man heare his vote e in the Jlreete. That Chrift fhould not be outwardly glorious to pabKfli his owne excellency^ nor contentious, he fhculdnot cry nor quarrell, nor hce (hould not be chmarous^, if hee had any. wrong, to be alien fireprcfently, but he ftiould be as-ameeke Lambe, he lliould makenon^ife, hediould not^ come in vain:; glory ^orcJarnour^. But here wee mufl know that Chrift was a wife difcerner ofthe fitneffe oftimes :for fome- tinies. he would havethingspublifh d, fbme- times he would not, fometimes hee would be knovvne, fometimes he wouM nor. Chrift in his fecond comming, flull come all in ma jefty and glory with his Ang^lls, and all the earth flwU appcare before him, but now his wifedometold him ( now hce cametofavethe wiorldasaProphec, Pnciiand King, toworkc mans 7i A iStfcripmnofChrilk mansfalvation ) that he muft hide and Gonceale himfclfc, and fo hce ordered all his courfes by ; difcrction, every Sacrifice mud be faked with! fait, every Aing flionld be feafoned with the ; (alt of diicrction, this is the fteward of all our \ adions, to know what is fit, Chrift knew it i, was fittcft to conceale himielfc now at this i } tittle. ! To take^^eedofi Now by Chfifts example we flioiild learne \ 'VAinegiory, | ^j^jj^ j^qj- ^q i^^c vaine glorious, not to make a I great noyfe, you have fome if they doe any 1 thing that is good, prefcntly all the world muft j know it,this wasnotChrifts difpofition 5 it is a } difpofition that is hardly wrought out of mans j heart without an exceeding grcatmeafurc ofthc I Spirit of God : For we feegood men have been j given this v^ay* Bavid^fould number the pe»fle ] that it might he knowne rvhat a great O^t march he WitSjf»hat a great number effeoflehe had, he was a good man^ yet vainc-glorious, he fmarted for it. So good Hezekiasy Ambaffadors were fent to him from the King of Babylon, and that they {hould know that Hezekiah was no beggetly Vr incc, out mufl come the vejfels of the femfle, and all hts treafures^ti fhew vehat a rich King the Kingofludah jr^.His vaine-glory cofl: him all his riches, as the Prophet told him. So the Difciplcs before chey received a great meafurc of the Spirit, how vaine-glorious w^erc they ^ They contended for the higher place, there- fore they advife Chrift to goe up to Hurufalemy that he might bee knowne, ^s lehu faid to lonadab A Dejmpm ofChrifi, 7\ , lomduh^ c$me ufAndjcc my zukfor the Lord of Hodfisy he accounts it nothing unlcfle ic bcc fecacjfoflcfli and blood, if there be any thing donethatisgood, all the world muft know it prefently.Chrift chargeth them that no noyfc (hould be madc^ but that they would concealc him. What fhould we learne hence < To be of Chrifts difpofition;, that is, to have no more care of the kriowledgc of things then the light of the thirgs themfelves will difcover, to doe works of light, and if the things them- felves will breake foorth to mens eyes and they mujl fee our light fhinty then let them, and imitate our good works, but for us to blazon them abroad our felvcs>it is not the Spirit of Chrift, Let us labour to have humility of fpirit, that LahQurfwhu\ that may grow up with us in all our pcrforman- '^^''^' ces, that all things that we fpeake and doe may favour ofafpirit of humility jthat we may (cekc i thegbryof God in all things more then our ownc. And let us commit the feme and credit of what we are or doc co God, he will take care of thatjctustakecaretobee and to doe as wee fliould, and tlien for noy fe and report, let it bee good or ill as God will fend it: Wee know oft times it falls out that that which is precious inmanseye is abhominablc in Gods, if wee j fecke to bee in the mouthes of men, to dwell j inthetalke andfpeech of men, God will ab- \ horre qglWiP^ WJ P J JL ' Ji.-mj » . ^ j ff 74 I A Dejcription of Chrift. horrcus,andatthehotireof death it will not comfort us what men fpeakc orknowof us,but found comfort muft be from our owne cor fci- enceand the judgement of Cod:thertore let us labourtobegood in fecret, Chriftians fhould beasmincrals, richin the depth of the earth, that which is leaft fccne is his riches, wee fliouldhaveour treafire deeper For the dif- covery of it,we fhould be ready when wee are called to ir, and for all other accidentall things, j Ictthem fall out as God in his wife dome fees! good. So let us looke through good report j and bad report to Heaven, let us doe the duties i that are plcafing to God and our owne confci- cnce,and God will be carefull enough to get! us applaufe;Was it notfuificientforoi^tf/Z^that ; though there was no great notice taken what • faith he had^and hoT^ good a man he was, yet | that God knew it,anddifcovercd itc* God fees ! ©ur fincerity and the truth of our hearts, and the ! graces of our inward man, he fees all thefe,and ! hevaluesusby thefe, as he did i^Ml-^ As for outward things, there may bee a great deaje of deceit in them, and the more a man growcs in grace,thelejfre he cares forthem;as much re- putation as is fit for a man will follow him in being and doing what hee fhould, God will looketothat. Therefore wc fhould not fet up failesto our owne meditations, that unleflt wee bee carried with the windc of appIaufe,^o bee bccalrred and not ^oe a whit forward, but we fliould be carried with the Spirit of God and with' A Defer iptim ofCbrifl, 75 with a holy dcfirc to fcivc God, and our bre- thren, and to doeall the good we can, and ne- ver care for the fpeechcs of the world, as St. ?4#/ faith of himfclfe, ICdteMOtrvhatye judges $f me^I care not what the world judgeth, Icarc^ notfortnans judgement, this k mans day ; Wee fliould from the example of Chrift, labour to fubdue this infirmity which wee are ficke of naturally. Chrift concealed himfclfe till hec faw a fitter time. Wc (hall have glory enough,. andbeknowne enough to Divells, to Angels and men ere long, therefore as Chrift lived a hidden life, that IS, he was not knownc what hec was, thatfohee might worke our falvati- on, fo lee usJbee content to bee hidden men.AtiueChriftian is hidden to the world till the time of manifeftation comes; when the time came, Chrift then glorioufly dif- covered what hee was; fowecfhall bee dif- covered what wee are, in the meanc time let usbecarefulltodoe our duty that may plcafc the Spirit of God, andfatisfie our owne confci- ence, and leave allthc reft to God 5 Let us meditate,in the fearc ©f God, upon thcfe direAions for the gui- dance of oar lives in this parti- cular. FINIS. i GODS INQVISITI In two Sermons By the late Reverend and Learned Divine Richard Sibs, Dodlorin Divinity, Mafl:er of Katherine Hall in Cambridge, and fomctimes Preacher at Grayes Inne. Gen 18.21. Iwillgoe ^9wne now And fee vohethsr they have done Altogether Acc^r^ diHg to the cry ofit^ which U CQmeHnto me'^ and if not ^L will k»0Tv, V SAL. 14.3. They are 4II gone afide^ they are altogether become filthy ^ there Is none th^t doth good no not one. LONDON. Vimtdh^G.OitSorNicholts Bourne and Rd^ha Harford. MDCXXXTX. '' ■.-■'■■ ^ HI 1 79 GODS INQVISITION> I E R E.8.<^, 7e 1 hearkened and heard^ht they ^ah nat a- right : nomanrepentedhimof his wicked" neffe^ faying-, 'Vphat hu've I done ? eyery one turn' d to his ceurfe^ as the horfe rufh- eth into the batteU, Tea the (Jorke in the Hearvens knowth her ap- pointed times^ and the Turtle^ and thc^ Crane J and the S'^ allow objerye the time^ of their commingy hut my people know not the]udgementojthe Lord, P O N the finncs of people it hathbccne alwayGods courfc to fend his Prophets towarnethem before hand, and afterwards tpon that to obfcrve how they pro- fit by that warning, and i thereupon he takes occafion to proceed anfwe- 1 G rably 3o Gods Tnquifition. rably : God ufually cxcrcifcrh agrcatdcale of patience crc he ftrikes: he inside the world in fix daics: but he is fix ;houfandyeares in dcftroy- Meatthg of tic roords* ingit. Varts cf tle'^ In this verfc aft^r t^ holy Prophet had me- i nacedrIn?jiH:'jcm?ntrof God upon thenij there ; is lec downe \v-hat ufe }:k<-y made of it. Alas ! Thcj [pake '/lot aright^ n$ mdn rc^ehmd htm of his \wkkednt[fe^ fav^ngt ^vhat have I done? And leaf): they flionld objeiS, liow doe you know this:' I-k lairh here it is upon inquifition,/' henrhned a^d heard. So the words containe I G«dsii^qilifiti6R or eriCj^uiry, andthen Gods e- ' [ Y4 Bnt ^yfesfie kn$w n9t ti'cj^dgtf^km of tie Lcrd. This is the funn me of the words. . ,riru of Gods enquiry, i hearkened mdbeani. £re S-^^t vvrs dcilroyed, "^ih Dcrd c^ittk^ dov»ne^^^x>J!i€ v^^Mjertkre i^^r^ fimh cmfe &r m. God is nH.ft jbft^hc will fccc;tu.efor his judge- ments; He hath no delight in pun i flung. When hce judgeth it is noc Qiu of his Sovc- faignty • but put of hisjuftict; 'he doth it not as a JjoVefai'2;'and confcience n.^te andobferve every thing. This doth impofe upon us the duty of care- Mat, 12.5 6. full and reverent walking with God : Would wefpeakecsrelefly, or ill of any man, if hec heard use' When we flight a man, we fay wee carenotifhcheardushimfclfe^ But {h.^!l wee flight God fo f Shall wcfweave and lye, and blafpheme,and fiy we csre not though God heare us that will lay every thing to our charge, 'not onely words but thoughts c' We fhall givc^ ^naccomtfor every idle word^and for every idli^ thought, Gods Inquifition. thought, and fl^all we not regard it < It is from the horrible prophanencffc of the poyfonfuU rcbcUiousheart ofmanthatmcn doc not con- fiderthefc things, Godhtarkefis andhcAres, hec is at our ftudics, hee is at our windowcs, hce hearcs us in our chanibers, when wee arc in company, v/hcn wemccre together, when we tskelibcny tocenfure and detrad, when wee fweaicand revile. What if men heare not, yet confcience heares>and Godheares^ and when God (hall lay open the booke of confcience, and lay before a man all his naughty fpeechcs, and wicked works, what will become of him then for not making ufe of this principle, that Ged hearkens and heares ^ God fees now with what minds and affedions we come about this bulinelTe, whether it bee formally to put off God, to make it a cover for our finnefull courfesaftcr, asif God v/ere beholding to us for what we doe now, and therefore might the better beare with us, though we make bold with him hereafter, he not onely heares what wefay,butfeesourmindes and purpofcs, nay hee knowes our thoughts long hefore they are This is the caufe why godly men have alway walked fo carefully and circumlped'y, rhty knew that Gods eye and eaie was over the m 3 as oi Enoch and NoAh^ ir is fnd in this regard ih'^lth^) rvalkcdrvJth God, and Fofefh when hee v^'^si^vr,^x.tA,Shall I doethis (faith he) mdjmne aga'njlGod?Andf\idl tm Godfeeifldoe thts. Deth not hee fee my rvaies and ceunt all my Jieps^ faith G 5 loh'^ «3 GrovnJ of clr* 84 Qods Tnqmfidon, 2* The evidence. hh. So againc. What makes wicked menfo loofc'T ThcProphct tells, P/i/,94.7.they fay, th€ Lord f})dl not fee ^ neither fi all the Godcfla- x:chregard it^ Oras it is, /. neffe^ \\h{:c\ t/jej^d^emj^/ts dfGocI are ai^ro.td, and the arrowes that wound others we fliouldmake warning arrowes to ourfelves: now when wc triFeJingly only inquire of thefe things, andarc not n:iooved our lelvcs,we talkeamiiT: of Gods judgeaienis. Let us labour totalke of the judgements of ^/^^ God ( when they are abroad, ) as we fhould. ^ to uike aright Jn regard ofGod;, toraife ourhearcs above all '^f^ods judge fecond caufes, ro fee him in it: Jt is the hand ^^^^^* of God, as the Scripture calls the plague, what- foeverthe {econd cauftsare, whether it bethc ayre, and the divcU mingling himfclfe oft times to corrupt the ayre, all is by Gods per- miiTion and providence.. We fliouldlooketo the firft whcele. that Icadcs the.reli, and fets them going, wee fhojld fee God in all, and therefore fpeake reverently of him. And in regard of our brethcrcn, to fpeake charitably ofthem,andthinkc, iris thegoodn.fTrofGod that hee hath not firicken usashee hath them. And when we fpeake of our fdv^s, whenthe judgements of God arc on us, let us humble our felves, and juflifieGodj wee may com- plaine : but it muft be of our felves and of our finncs, that have brought judgements upon us, of our want of making ufc of the jydgementof God upon others, or upon oi>r felves: IcfTcr j judgeinents would not fcrvr cur^^e, therefore I God is fain c to follow us with greater- ler us \ alvvay 88 Gods Irquiftion. when jwi^e- mznts are threat. led and we repent r-.t^ God U ofen* dcd. alway juQific God,and complainc of our fclves, and then in regard ofour fel vcs, vjcjpeake aright ofthejudgementsofGod. Let us never fpcake of the judgements of God, butwkh aiFedtfons fit for judgements, \Virh awefuU affedions. shall the Lymroare, andjhallmtthebearlsofthe forrefi tremble? Shall wee heare God roare in his judgements, and harethc trumpet hlervrftj and nor be affefl-ed 1 wee fee here how God complaines, that tvhe?^ he harhmed and heard thej [fake not aright. Let us therefore makecon- fcienceofall our words. Wee fliall if not now, yet at the day of judgement, give account fer every idle word^ for every crucll word, as it is in the prophefie oiEnoch, cited intheEpiftleof lude: But efpecially let us take heed ofour words when wee fpeake of Gods judgements; for it is the not fpeaking aright of thennhatis I here efpecially meant : / hearkened and heard i hm they fpake not aright. So much for the evi- dence, come wee now to the next claufe, Gods complaint upon this evidence, No man repmledhimofhis fpickednejfe^ They did not repent of their wickedncfTcjand the fault was general!, iV^ man repented, the firfl: yeelds this inftru(5lion. That ft is a (late much offending God, not to re- pent when his judgements are threat ned, God will not fuffer it long UHpuniihed, to be impenitent when his judgements are abroad, and Goiis Inquifiti on. nnd thrcatncd, much more when they have already ccazed upon our brethren : For that is the end of all his judgemems to draw us nciretohim, to draw us out of the world, and out of our finnefull courfes ; when therefore we anfwer not, God muft take another courfe^ What is the pi igue and other judgements, but fomany mcftcngcrsfentto every one of us to knocke, and ouranfwer muft be. Lord I will repent of my evillwaies, Iwillturne from my cvill conrfes and turne to thee : If wee give this anfwer, God will take away his judge- ments, (or Hindifiethem, and that is better J but when there is no anfwer, the mcfTenger will notbegone^ God will adde plagues upon plagues till we give ouranfwer, till wee repent and turne from our wicked vvaics. Now that we may doe this, wee muft bee convinced thorovvly that the courfes wee live in^ are uaprofitablc, dangerous, hatefull courfes, and that the contrary ftate is better : Forrcpentanceisan after-wit, and man being a reafonable creature, will turne from his way except hee fee great reafcn why, therefore there muft be found convidion that it 16 a hitter thin^ to offend Goa-^ vvee muft in- deed be convinced by the Spirit of God, and the Spirit ofGod ufually takes the benefit of af- flicaion,aflfli anger oj de- Late repen- tance feldorne true^ ding to the good pleafurc of the giver c' Waite therefore for the gales of grace, and take them when they are offered. Grace is not like the tide that ebbs and floiyes^that we know when it will co?^^ sgaine, when we fee it goc : Nc, God gives the gales of grace according to his good pleaiure, therefore take the ad- vantage of the prefent morions of the bkfled Spirit. The longer we live in any finne unrepenred off, the more our hearts will be hardened, the mare Satan takes advantage againft us, the morehardly he is driven out of his o!'d pof- 1 fcilion, the more juft it may bee with God to give us up from one finne to another, the und^r- {landing will be more darke upon every re^>e- Uition of finne, and confcience will bee more dulled and deaded. Thofe that are young I therefore, let them take the advantage of the youth and flrength, and freflmefTc of their; yeares to fervc God That which is blalfcd in the bud, what fruit may we looke for from it afterward ^ Alas, when wee fee the younger fort giventoblafpheme and fvveare, to loofe- neffe and licendoufneire, what old age may we looke for there:' Againe what welcome fliall wee expe^fl, when we have facrificed the beft of our ftrength, and the marrow of our yeares' to our lufts, to bring our old age to God-f Can this beany other thenfelfe-Iovec' Such late repentance is feldome found, ir comes (I fay) from felfe-love and not from any change of Gods Inquifitm. 9} 'M of heart. As in the the himiility of wretched pcrfons, a Jittle before the judge comeS; though they hiiiie carried thcmfclves as rebels before; yet then they will humble thernfelvcs: noc out of any hatred to their courfcs, but out ffeareofthejucgc. So it may bc^ now thou art arraigned by Gods judgements, thou for- fakeft thy finnef-ull courfes, nor outof the ha- tred of thy finnes ( for if thou couldeft thou ouldeftfinne eternally, and that is the reafon iinncrs are puniflied eternally ; Bccaufc they would finneeverlauingly) but thou feeft thou arc in danger to be pulled away by Gods judge- ments. Iris not oiit of love to grace, it is not from any change of nature, that thoudefircft robe a new creature^ that thou adniircft gtace be the beft ftate : bur it is to avoirf danger- not that thou carcft for the face of God, to be reconciled to him ; but to avoid the prcfdnt judgement. And what a ftcggcring will this be to con- fcience,whenamanilialldeferrcli.isrepentanc-e till Cogs judgements ftaze upon hirn^ VVe fee it is falfe for the moft part: Becaufefuch pcrfonsthat are then humbled, whefi they it- cover, they arc as bad, or wovfc then ever they were. Therfore an Ancient laiih well.Fif M^ is good ondj under the croffcy is mver gcod^ it comes not from any change-th<)t God works 3 butmeerely from felfe-love. Therefor^ pre fently let us repent of thofe waies that God convinceth ourconfciencc to be evijl way^s; God 94 Qods Inquifition. ConfcUnce af- ter long finning hardly admits comlort. God may ftrike us fuddenly : Thofc that for- get God, and care not for him now, itmny be jufl: with God to make them forget themfelves^ tofti'ike them with- frenzy, to take away the ufc of their memories then, and when ficke- nefle comes, wee fliall have enough to doe to confli(S with ficknefTe, we fliall have enough, to doe toanfwerthe doibts of confcicnce, Oh it would upbraid then! We flnll thinkc it a hard matter then to have favour from God, whofeworfliipwehave defpifed, the motions of whofe Spirit we have neglecSed and re- filted. Confcience after long hardening in finne will hardly admit of comfort, it is a har- der matter then it is taken for : Therefore even today, prefently you that areyourg, now in the dales of your youth, now in the fpring of your yeares, repent you of your finnes, before old-age comes, which indeed as Salomon de- fcribes it, is anilltime to recent in. Alas ! then a man can Iwrdly performe civill duties, (as v^^{^^vciBarz>ilUt^ he complaines f/'^^/> his old'Age^hc could not take the comfort of the crea- tures ) Therefore put not off this duty till then. And all, both young and old, now when the judgements of God arc abroad in the world, take the advantage , returne to God, renew your covenants, make your peace now, now this danger doth warme our hearts a little^ let us ftrike the Iron now while it is hot, let us take the advantage of the Spirit now awakening us vvith this danger. Our hearts arc fo falfc and fo Gods Inquijkion. fo dull wc have need to rake all advantages of withdrawing our fclvcs from our finful courfcs, Aad to incouragc us to doc it, let us confi- derifwcdocthis, anddoeit intime, weefliall have the fweerneflTe of the love of God fhed abroad in our hearts. You w^ill fay, wee ihall loofc the fvveetnefle offin.I>but you fliall have a moft fwectcom- nunion with God. One day of a repentant finrcr^thatis reconciled to God, is more com- fortable then athoufad ycaresofan other man, that is in continuall feare of death and judge- ment. Oh the fweete life of a Chriftian that hath made his peace with God! he is fit for all conditions, for life, for death, for every thing; now by this wee fliall have this grace and fa- voui' of God ; the Lord will fay unto us by his Spirit, 1 am ycurfdhatim. And bcfides, you fliall have his grace renewing, and altering, and changing you, framing you to a better courfe of life. And he will be fo farre from mifliking any for their former finnes, that hee will give them caufe to love hitr. the more, as wee fee Luk.j. S hee loved 7mch : becmfe fneeh^much fergi'vcn her. Chrifl: we fee uplDraided not any of his followers wiih their former finnes, hcc regarded nor what they had beene formerly, Zaccheu^ the extortioner, CMary U\{agdal(n-,\\ C^'latthew the Publican, PetenhdX. denied him, wee never heare that he upbraided any ofthem, hee dorh not onely vouchfafe mercy to Ttter repenting 5 but advanccth him to his former H office 95 Benefts by timely repen* taace. The favour ofGed, ^6 Go^^s Iffquiftion. office Apoftoli'Ciil! ; fo Avcctc a God hwevvc todcalcwich ; Ici this i icouragcus. 2. Agaiae it is the way toprevenc Gods jiidge- Prevention of mcms^ as^wcc fccin Ninev^eh and others. Pat ^ui^imtm, c^f^ :w if we repent wc give the judgements their anfwer, and he will either removwhem or fan(5lifiethcm,foinuchforthat,Aword of the generality*: - Nomdn,' NomAnrefcntedof his evill rvAjcs^ wee lee then,^ - ^hat Generalitj is mptea. ^ We mnjln^tfohvff A multitude to d0C evilly we muft not follow the ftreame to doe as the world doth, will any man reafon thus ; Now there dye fd maay weckely of the plague, it is no matter whether I goc: I will goe now into a- ny place without any r€fpc(!^ to my company, (^ct Will he not reafon on the contrary: Therefore I will take heed, ] will carry pre- fcrvarives about me, and looke to my company. Selfe-^love will teach a man to reafon fo. The Infeftion is great^thercforc I will take the more heed. And will not fpirituallwifedome teach us,thc more fpreading and infedious finnc is, 1* the Gods Inquifition. ihc moi heed to talc ^ When all fle/h hdi cor- ruftedihar way, then came the pod. Genera- lity of finnc makes way for Iweeping jadgc- mcnts that takes all away. Therefore wc have more reafonto tremble> when the infedion of finne hath ceazed upon all, when no mdnre- fents of his wi ckednejfe-^ a man ihould refolvc, furcly I will come out of fuch company, as wc (ctLotdcfartedeutefSodomey and David in his time, wa4 as a Pelifan in the wddernejfe. I will rather goe to Heaven alone then goc to hell and be damned with a multitude. Ui^ttU titude is no flea to a wife man. Shall wc thinkc it a meancs to incrcale danger in worldly things, and fliall wethinkeit a plea in fpirituall things. It hath beene the commendation of Gods children that they have flriven againft the ftream^ and been good in evill times, Redeemer the ttme : becaufe the days are evilly idaih the Apoftle. A cai nail Chriftian faith, doc as the reft doe : but faith I>avid, (J^im eyes gujh out with rivers of waters , becattfe men hcefcnot thy Law. Doe not fearc that you fliall pafTc unrcfpeded if you be carefull to looke to your felves this way. If there be but one Lot in Sodomey one Noah and his family in the old world, he {hall be looked to as a Jewell among much droffc, God will finglc him out as a man doth his lewels, when the rubbifh is burnt. God will have a fpeciall care to ga- ther his Icwcls. When a man makes confci- cnccof hiswaiesin.ill times and ill company, H3 God 99 199C9 ^ f^^^K^ x. ^m . w .m lOO Qods Inqui^Hon. upen hu a^tgm God regards him the more for witnefliig to his truth and ftandtng for, and owning his caufe in ill time^, it (hewcs finccrity and ftrcngch of gracc^ when a man is not tainted with the com'Tion corruptions. No man re- fented. What was the caufe of all this, that they were chiK unrepentant, and that generally No maff fatal What have I dofjc^ ? They did not fay in their hearts and tongues, what have I done? they were inconfidcrate, they did not examine and fearchandtry their waies. Here we fee Firftjthat a man can returne upon himfelfe, hecafl fearchandtry his owne w^ics, and cite and arreft, and arraigne himfclfe. What havt^ I dene? This is a prerogative that God hath given to theunderftanding creature, the rea- sonable foule^it can refled upon it felfe, which is an adl of judgement.- The bruit creatures looke forward to prefentobj efts, they are car ried to prcfent things, and cannot rrfied: But man hath judgemenr to know what hee hath done and fpoken,to fie upon his owne doings, to judge of his ownc adions. God hath ercft- cd a tribunall in every man ; hee hath fet up confcience for a regifter, and witnelfe, and judge, (^^. there are all the parts ot judicial] proceeding in thefoule of man. This iliewes the Gods Inquififkm. the dignity of raan, and confidcring that God hath fee up a throne and fcate cf judgement in the heart, we (hould labour toexercifc this judgement. Secondly, God having given man this excellent prerogative to cite himfelfc, and to jiidge his ownc courfes, when man doth not this, it is the caufe of all mifchiefe, of all finne and mifery. Alas ! the vile heart of man is prone to thinke, it may be God hath de- creed my damnation, and he might make raee bctterif he would, Butwhy doft thou fpeake thus^ O wicked man, the fault is in thy felfe, becaofc thou doeft not what thou mighteft doe, hathnot Godfet up a judgement feate in thy heart to deliberate of thine owne courfes whe- ther thou doft well or ill ^ and thy owne con- fcience ( :f thou bee not an Athieft and be- fotted ), tells thee thou doft ill, and accufcth thee for it. An ordinary fwearer, that by A- thiefticall acquaintance, and poyfonfuU bree- ding is accnftomed to that finne, if he did con- fidcr^wliatgoodftiall Iget by this, by provo- kingGod, whohaththreatnedthat I fliill not goe euikleflc, and that I frail give an account fir tveryidlevpord, much more of every idle cath, the confidcrarion of this would . make him judge, and condemnc himfelfe, and repent and amend his waies. Theexcrcifingof this judgement, it makes a mans life lightfome, he knowes who he is, and whether he goes, it makes him able to aa- H 4 fwer fOI Negkil offei;i jud'Wg caufe oj mt/ery. mi^5'wnfBm0m^9Fm^rmm ¥^^^9m0^ lOl Gods Inquifition, fwcr for what hce doth at the judgement fcateof God, it makes him doc what he doth in cofidcnce, it pcrfcdls the foule every way, Againc, whatfoevcr we doe without this confiderarion, it is not put upon our account I for comfort, when we doe things upon judge- j mcm,it is with examination whether it be ac- 1 corduig to the rule or no. O ur fervice of God ■ ^ 1 isefpecially in our affidions, when wee joy ^'^ 5 and fcaie^and delight aright. Now how can a man doe this without confidcration c* For the affcdions, wherefoever tjiey are ordinate and good, they are raifcd up by judgement; they are never good but when they are regu- ' brand according to judgement, when judge- ment raifeth up the aflfc, that will not give the judgement leave to confiderof a mans wayes> but they are impetuous, commanding, andty- ranous, carrying mm (as we {hall fee in the ncxtclaufr ) k^As the kerfe r»P)eth into thc^ httuH : We fee many carried to Hell that ne- ver enjoyed themfclves: bv't are alway under fome 103 Hinderances of conpderatton. Rage of lu/if* fm^^wf^Vf'^mmm iC4 Gods Inquifitm. too mucB worldly btffi* nejfc foiTiC bafc pleafurc, when the Divell hath filled them with one pleafuie, then they projcilfor another, and ntvcrraketimctofay. What have I dene? Oh thctyrin"»y of originall corrup- tion ! Jf^eehadinoureye^ thevilc pirr^s^' IIZ Oodslnquifition. I Cor. 10 %i. Sinne hath de-l wil. fcize ofi them. The vvW ot'^l^^'^ courfe: thou aa ftubbon^^aSfl GcT?"J heisfoagainftthee: hewilldo^rrr^ ' f"'^ (doeft to him. Who are wf^^^^* '-''«" thcyare : tufl., they caS 0,7^7;' '^'".^^ yoke the Lord to jealoufy, ^^. «,,; /^^7^^ P^^ ^^ faith the Apoftlc" k ^^ZrW^V^'" ofOonu n,!n ' ^f ««d the Image of God in man. S/1 i /»^.«.«rhee would becomcnkeGo^^''K''-^ weary of his fubcdination, heewouMK^T rolute.andbecaufehewouIdbeSkeS A made him like the beaft Tn^.v • r' ^^^ like the bear, thcn^ot'abfaft : rcfe^S .n his owne condition follo.vcs he nJin^ f nature: buttob. like abeafi,is foramf ^ °^ man himfclfr, to cegrade WtnSeT k r"" condition then God made hSn .„ ? ' ^'^'' gandothth., hee.s citherS m'al ctltthJi Dive! I, or ir lice -itioufncfTcas Che be4 ; ^ • ' alway like the Divdl or a beaftSl W k!' " creature. And that our natur" ii ^ *' "^"^ weare beholdug ^oZ.^ZVySZTf' tha :an ) hiscouaTdl, wee .*/J IS / ^ ^'' /A-r^.././/; therefore let.s £t /f^y^''^^'' ^/^/.53.P. Who would no;£bo;rct b^i^l better Gods Inquifition. better conc^irion ^ to be a new creature, to be changed by the povrerfull ordiiianccs, and Spine of God < fomuchfor thacbiiefly^ come wee now to the laft cl^ufe. Tea the Storke in the Heavens knoweth her affom- ted times y and the Turtle ^ and the Crme, and the Swallow eh ferve the time oftharcf^mrmn^y hut my pe&ple know not the ludgcment of the Lord. Here is ano^'her exprefGon comparative, or rather fuper^adve; hee compares them to the Storkcy andTurtle^ xhcCraney d.nd Swallow, and prefers thefe poore creatures, in wifedome and providence; as going before men: But my fee. fie know not. the judgement of the Lora : TnL^rt necdcs no great expiicarion of the wordcs, [^ludgement'jss diieilive^or corredlive. | The dircftlvc is the Law of God ; fetting \ what y-.eanthy downe Gods judicious courfe. This you fliail >^^^»*^^^' doe, or if you doe net this you fhail be pu- nifhed. When we obey not Gods diiedivc courfc,wemectc wi**h hi-; correal ve : for judge- ment is the f a'lhftiing of judgement : judge- ment of corrct5Jion is the ftabliiliiagofj'idge- ment of dire(5i:ion. Gods Lawes muft be per- formed, they ar" not skare-crowes 5 ifw?ca- v«id the one, wee (hail runnc into the other : if wc doe not meeic kim in the judgement of hisv dircdivelaw, wecmuftbc met with in his law , corredivc, (if we be good men,) ordcftrac-jl I 2 tiveJ ^ •>■• ^ra *^ 1 ii> f^M 1^3 Qods Jnquifinon. \ what meanthy tivcif wc bcb^d men. Now here ( J take it ) '^^^''^' he meanes cfpecially the judgGincnc of cor- redlion, the time of vifitacion, it was a dan- gerous time (as it is now among us,) they were already under fcverall heavy judge. ncnts, as fa^nine.d^^. ( wee fee in the next vcrfe, ikre was m vrnes^ no grafesyicz. all failed.) And bcfides^ a farre heavier judgement was ready to coine upon them, they were reidy to be csirried into Babylon, and th}y knew not the judge- mem of the Lord. m^ meant by ^Tky knew ndt'^ thatis> they did not make («9//i«a»/»^.)i yf^^fi^. f or in divinitie, thinges are not known when they are not affeded. ^ ^od. knoweth all thingSj but when hee doth not affed: and'de- lightin us, heisfaid^(?/^^^;^^iv/z^ .- foweeare faid not to know., when we doe notaffecSimd make ufe of things. They know not the judge- mem of the Lord. They were nor ignorant, hee had told them of vengeance, he had told them that they fliould be carried iinto captivity; but they made not that ufe they fhould of it, there- fore they are faid not to know it. So the old world; it is faid they did not know of the flood; certainely Noa.h had told them of it; but when they made not aright ufe of it, but went on brutiflily, they knew it not. Jt is all one nor to know it at all, and not to make ufe of it. Wicked men thinke they know God, and they know religion vvellenough: I, but what ufe do they make of it in their particular coarfec' I that which we doe not ufe, v vc doc not know ^ in mi.\ and to ufe that that may keepelife. Now man is made for a better life, and there be dangers concermng the foule in another world, yet he is not fo wife for his foule and his beft being, as the poore creatures are to preferve their being by the inftinft of nature. When ftiarpe weather comes they avoid it and J goe where a better feafon is, and a better tern- per of the aire : but man when Gods judge- ments are threatncd and fent on him, and God would have him part with his finfuU courfes, I 3 and *t5 G UJl^ama tht pride of mehhyl the creatures v2^T.»acAWw>^ n6 Qo({s Inqmfitm, and is ready to fire him, and t^fo;:^7i~r~^ them : y«-he is not focarefull as the c ^a^ef ' mdfatU uf^n hs dregs, then alter his coTfc' j fo he IS more fotcifh then the filJy creatures ( he will not goe into n bettereftate, to the heate' 1 "^ ^^\Sunne.beames to warme'him, ^ ^^^| not feeke for the favour of God to be cherh ed with the a(rurance of his love, as the poore creaturegoerhrothe Sunne to uarme it tilUt , be oyer hot for ir. Man fliould know what is ! good and what is evill .- the.ew creature doth lo: for with the change ofnature, there is a di- vine wifedome put into the foulcof a Chriftim that teacheth him what is good and what i "-' I ""• 1 u' u ""'y ^^"'■^f^ll t« avoide the e. I vill: that he may difcerne of things that dif- \ I ir, ^"^^y^fh'sisgoodformvfoule I I and all the world fliall not fcoft meo7o that* ^ that I know to be good withthdr prophane i? i fting, they fl; ,1 not drive mefrom ihaus good, ' Scfor courfcs that are ill, they il^nll nor draw m^ J with all rheir allurements, I know what bdonosi tothcgoodofmy foule better then fo. V fhould be thus with Chriftians^to be wife for their fpirituall being, as the poore creatures I Che ^^.r^. and the Crme, and therm/, arc to' , prefervc their poore life here with as much God takes in] comfottas they can. firusun out of\ God lakcs out of the booke of na^ur? rh;n«. tun into^ *«! "^""' ro mfert them into his divine book?- ^oHf. j becaufc now no man fhall be afhamed to learne ■ of Gods JftquifitiM. of the creatures. Nowfincethc fall man muft Icarne ofche pool c creatures, and fuch a dunce is man^k is well for him, if he can learne of the i^^t, and Crane An(iTHrtlejZnA therefore doth God take IciTons out of the bookc of nature, and put them into his booke, to teach os to furnifli our lelves with divine myfteries, and inftrucilions from the creatures. And indeed a gratious heart will make ufe of every thing, and have his thoughts raifcd with them; As the Prophet leremj here,he fliames them by the example of the creatures. But of this by the way. The thing mod materiall (with which I will end) is this^ That God after long fAtience hath judgements to come on fecpie, and it fhuld ie the fart of peep l^^ to know when thejudgement is amming. There is a feafon when God will forbearc no longer in this world. They know not the judge- ment of the Lord, the meaning is not in hell^ though that may comein,that is implyed in all, but they knew not thejudgement oftheLord^xhzt. is, they know not the judgements that are com- ming. When judgements arecomming God [ •opens the hearts and underftandings of his j people to know them: as there is an inftinft ! in the creatures to know when there will be hard i j weather. But how fhall we know when a judgement is I nearehandc' By comparing the finnes with the judge- I 4 raents; ti7 BoH. tiencQGodfends yidgement:. Anfw. iudrements- cemmirg may I. By comparm the fmnef npitb theJuJgcaent ^IOTIW»W«^^P nS Gd^jT Inquiftion. 2. when It hath ceased on u& in fart. By txamp!e o otters. mcHts; if there be fuchfinnes that fuch judge- ments are thrcatned for ; then as the thred followqrh the needle, and the fliadow the bo- dy; fochofe judgements follow fuch and fuch courfcs. For God hath knit and linked thefe together, ctU the power in the world and hell cannot unlinke them,fin and judgement ; judge- ment either correcting u^ to amendment or confounding us to perdition. God therefore j having thicarned in the Scriptures fuch j'^idge- ments to fuch finnes, if wc live in fuch and fuch fins,wc may lookefor fuch judgements. Thus awifemanby laying things together, the fins with the judgements, though he cannot tell the panicularjy et he may know that fome hea- vy judgement is at hand.. Againe, there is, a nearer way to know a-, judgemcntjwhen it hath ceazed on us in part affcady: he that is not brutifli and fottiili, and drunke with cares and fenfuality, muft needs know a judgement when it is already inflided, when part of the houfe is on fire : Wee f;:c judgement hath ceazed now on the places where we live,and therefore we cannot be igno-* ranc-ofit. Againe, wemay know it by the example of otfeers, God keeprs his old walks: There- fore it is faid, k^s it -wa^ in the ddes ofSoahy fo [ball it he when the Sonne of man comes : they werecdtwg and drinking and marrying, andknew ndt till the flood came andtooke them away* God j will be like himfcife, if finners be like them- I fclvcs Gods InquifitloH. 119 fclvcs, he Will not change, if they change not, but Will dcalc alike with them in his judge- ments as he hath Jealt with others. What ground have we to hope for Immunity more' then others c' We may rather cxpecft it lefTej becaufe we have their examples, and fo they wanted thofe examples to teach them which I wee have. In Isremy 7, 12. (faith God) Confidcr^looketoShilo^ and fie what I did t her c^, fo Willi doe to yfiM. So likewife the judgements on Hi erufalem are a fearefuU fpeftacle for us. Thcfe and other examples may helpe us to judge of our condition in regard of approaching judgements. Againe, general! fecurityisagreat figne of fome judgement comming. Jn the daies of No- ahihcrcwasa generall fenfuall fecurity, not- withftanding the Prophet fore- told them of the deluge, they were eating, d^c. and knew nottill the floodcame and tooke them away. So likewife if wecareand drinke and marry and build and be negligent and carelefTc of making our peace with God, cfpecially when warning is given us, it is a figne that fome judgement either perfonall on our felves, or generally on theplace we live in will come upon us: there is never more caufe of feare then when there is Icaft fcare. The reafon is, want of feare fprings from infidelity ( for Faith ftirrs up Fcarefuli- nefleand car-Mo pleafe God, By Faith Noah mooved with feare.or reverence, iuilded the x^'tke) it proceeds from infidchty not to bee afraid when 4- GeneraM fecU' Tity. jVant of fears tUrootofit. r^99mmmmfmmmm99f^wwma^mmfBmm no Gods Inqui[itm. when there is caufc. Againc where there is no feare,there is no care: Sothe roorcof the want offearcisinfidclity,andthe fpring that comes from it is carelefneflTe, which alwaies goes be- fore deftrnftion. When men care not what -becomes ofthem, if God be pleafed fo it is, if judgement come, fo it is, the care is taken, Whc^tmenthm fdj yfcdee feaee^thcn commeth dc- ftrtstiion. It is a terrible thing for a State or-dcometofafe.T:heteis another notable place, P»': The things of the Gof- pell are fo excellent, and fo neceflary , that when God fees them ondcrvalued, it is a fore- runner of judgement, let us take heed of decay in our affeftions. When there is no zealefor the truth, it is an ill figne. 3t is a good figne for the prefent that God hathfome bleflingforus, that now in our pub- 1 K Uquel 127 'Dicay in fir(i love. our uS I Gocls InqnifpioH^ \i({\ic meetings, there is ircgard to Religion, and that in the firft place, there fe fomezealc tor the cauFe of God againftthofe that would wrong the caufe of Religion, wee have fome caufeto hope in rcfped of that. And let every one labour to ftirre up the Spirit of God, and ftudy how he may doe, nnd receive good, and be fruitfull, and warme in his affcdions, con- fidering what excellent bleilings we cajoy in the Gofpell. What is rhe g!ory of the king- dorae we live in above Popery c" our religion rhat wee have, the fun fliinc of the Gofpell^ now the riches of Chrift are unfolded, wee have the key of Heaven, Heaven opened, what glorious times are thcfe ^ The glory of the times is the manifeftatioa of the Gofpell, and fliall we grow in the decay of our love ^ Is there not caufe to grow in love to the Gofpell, when God hath taken it from others, and hath given it to us ^ Nowjdolatry is wheretrue Religion I was, and theMaffe is laid, where God was re- ligioufly worfliipped in other places, and coun- tries ; Shall God dealc fo with us, and fliall we not be in love with that truths Since we have had the truth, what peace, and plenty have we had^ And if ever we loofeit, it will goe with other things : if God take away the truth, away goes our peace and profperity -, he will not take it away alone 5 it came not alone, and he will not take it away alone. Doabtleflc it muft necdes make way for judgement, when our lovctofo precious ajcwell as the Gofpcll^fiwll begin Gods hqmjitm. bcginnc to die and decay, when wc fliall begin to flight and difregard it. And fo for any par- ticular maft that hath had good things in him,if they now begin to decay it is an ill fignc that Godisfiting him for judgement. Well, but what fliall we doe when judge- ments are comming ♦r Wee fee judgements are like to come, nay arc in part come, the Plague of pcftilcncc hath ceazed on us already • and then warrc is thrcatned, and that by ene- mies that have bcenc fbyled before ; Foyled enemies arc dangerous enemies if they bee proud- Now wee have proud enemies that have beene foyled, and Idolatrous withall, and what mercy can wee looke for from rhem i God fought ngainft them for us from Heaven in fome meafure, and they being cruell pro- voked enemies aretbelefTc likely to fhcw any mercy. God is indeed fo merciful! fo us yet, that he hath taken us into his ownc hands, ra- ther then to give us up to the malice and fury of Idolatrous enemies. But yet thofe that can lav things together and confider the times^ they fliall fee there is morecaufe oi feare thenis taken to heart. Well and in this cafe what fhall we doc 1 Firft in the interim betweene the thrcatning and the execution ( there are fome juc^gemenrs in the cloud, and the ftormefcemcs to hang o- ver us, and the fword of the pcftilcncc is drawn over our heads by the dcflroying Angell, though he hath not yet flrikcn us in our parti- K 2 cular 129 what to I. /mprg9vs tinu. ioetn times the 130 2* Mottvnefor tie fin: 3; the Uni. Gods Inqtufitlon. Betifatchfull. cular, now in the time becwecnc the thrcat- ningand thecxecLuion ) Oh improovc it, make ufe of this lictle times get into Covenant with God> hide your felves in the providence and promifesofGod,make your peace, dcferre it no longer. Andfccondly, mourneforthe finnes of the time, that when any judgemeat (hall come you may be marked with thofe that raourne. Take heed of che errours and fins of the times^ Icaft when a judgement comes you bee fvvept away in the general! judgement: butler us ra- ther have our part with thofe that mourne^that God may give us our lives for a prey. . And thirdly,be watchfull.pradifc that dutyy we have the plague to put us in mindc of it, bc- fides the threatning of dangers by enemies a- broad; if we will not watch now and ftand upon our guard, when will we ^ Let us be watchf uU to doe all the good we can, to bee fruitfull, to be good ftewards, to have large hearts. The time may come that we may be ftrippedof all,and we know not how foone, ha- ving but a little time, let us doe good in it, fiu- dy all opportunities in thefe times,roufe up our I fluggi(hfouks. Feareit is awaking affeftion. Idakob^ when his brother Efai^ was ready to ceaze on him, he ceiddnat fleepe that night ; Wc know not how foone the hand and arrow of God may ftrike us ( befides other judgements ) let m fhakeeff Security y and doc every thing we doe fincerely to God. Wc may come to God to Gods hi^Jitmi »J* tomakcouraccount^wc know not how foonc. Ictus doc every thing as in his prcfcncc and to him : in our particular callings, let us bcc confcionable, and cnrcfuH and fruitful!, let us doe all in our places to God, and not to the world or to our ownc particular gaine : but dx^c it as thofc that muft give account ere long to God. Now Godrhreatneth us to come, and give our account, who can be fccure, hefhall have life for a weeke or for one day ^ Wee cannot, our times are in Gods hmds : we came into the world in his time^^nd we muft goc out in his time: but now we have IcfTe caufc to hope for long life. This is to make a right ufe of the judgement of God to be watchfull in thiskindi Andwithalllct us be good husbands now inthcinterim,betwetnethethreatning and the execution of the judgement let us ftore up com- forts from the promifes of God, and ftore up the comforts of a good life, we (hall have more comfort of the meanes wc have befto wed wife- ly then of that we fliall leave behinde us. Thus ifwe doc, come what will, we are prepared. Many holy and heavenly men have beene vifi- tedwithpeftilentiallfickeneffe. Bezekias was a King, and his was a peftiientiall fickenefTe; and many holy Divines of late,and other Chri- ftianshave beene fwept away by the fickenefle. lunim and other rare men of excellent ufe in the Church. Therefore let us labour to gee into the favour of God, make ^ife of oir renewing : K 3 cur Sioft ftp com^ forts. l^^ Q^t^JwqififthiU durcovcfsantiOr the time to come (thatis one end of faiiing now, to reifiew our covenants,, to renvake them for the time to come) and then come whuiwiU ^d welcome, life or cfeatyer) t&c^ body fl^a/l rife againe in honour. What matter ( faith Saint P4«/ J if bj my memes .1 .may c$nii ^to ' the refnrri^pn 'ef the dettdyhyinm death,orfoulc death/ it is no matter. And if fo bee that God make not good his pro- mife of particular protection of our bodies' from contagion, ^c, it is fK) matter; Ivee have a generallprcmife5//'^^^^w//^^tf/^r6'^^, he is theGodofi^hraham 5 the God of thedead IS well as of the living. He is a God that is [everlafting inthe Covenant of grace, in life ?.nd death and for ever, if wee bee entered into f he' covenant of grace, it holds for ever. And when all other promiles faile, and allthingsin the world faile,ftickc to the maine promife of forgiveneffe of finncs, and ///o' everlapng : When all things in the world will ftilc; wee muft leave them flioitly wealth and whstfoever/ what a comfort is in that grand promife, that God will forgive us our finnes, and give us life e- verlafting for Chrift ! Therefore when all things Gods Irqttifition. •33 things clfc are gone, Icr us wrap our fclvcs in the gracious promifes of Chiift, and then wee fliall live and dye with comfort. •K. FI^NJ K4. THE " DEAD MAN, 0%, THE STATE OF EVERY Man by nature^ In one Sermon. By the late Reverend and Learned Divine Richard .SiBs, Doctor in Divinity, Maftcr of Katherme Hall in Cam- bridge, and fomctimcs Preacher atGnATES Ikhi. John. 5.131. VtriljyVtr'tly I fay nntpjoH^ the houre i^cemmwg attJ Maw u whft the dedd JhAll hedttthe "voice of the Sonne of God ^ Mnd they that hedre Jhali live^ LONDON. Vtintcihy G.(^. for Nicholas SoMrne and Rdphd Harford. MDCXXXIX. ^^1-71^1 hnrr^O ^ h:U bci i J t'U Ai «37 DEAD-MAN. EpHES.Z.I. Mdyouhatb becqukkned-, who were dead in tre^ajjes andjinms. H E matter of this excellent Epiftle is, panly dodri- nail, and partly exhona- tory : as it was S.Pdules courfe in all hisEpifiles, to lay the foundation of pradife in doftrine. The heart muft bemooved, but the braincmuftbe inftruded firft : there is a fimpathy betwcenc thofe two paits, as in nature, (o in grace. The doftrinall part of the Epiftle fcts out the riches of Chrift,:( chiefly in the firfr Chaprer) in regard of the fpring of them , Gods ctcrnall eledtion. The matter o/j h8 The Dead^Man. TJepenJance of ckftion. Then In this Chapter by way of com- parifon; by comparing the ftateofgrace to the ft ate of nature. Tou hathhee qm ckaed^ who wtr^^ dcadin trejfajfes andfms. The dependancc of this Verfe, I take it to be from the ip.Vcrfc ofthe firfl: c.haprer. The Apoftle there praycs that the Efheftans might have the eye of their under Handings epenea and eniighned, that they might know ( among o- thcr.things, ) what the exceeding great power of God is towards us that bcleeve, \^^ he quickned, arc not in the originall in this place: they are after in verfe 5 . When rve were dead in fmnes, he quickned us : but they are put in, in the rranflation ; becaufe they muft be under- ftood to make the full fence. In the words confider thefe things Firftofall, heere the Apoftle puts them in mind of their former condition. And then he fets downe in particular what it was, They were deddin trejpajfes and fins. Then he tcllsthcra wherein they were dead, what was the caufe of their death, and the e^ lement wherein they were dead, in trefpafes and fins. Laftly , sot in one trefpaffc and in one fin^but in trefpa/fes andjins. And then to fpeake a little of quickning^ to takeitoutofthej. verfe. 7 ou hath he qmckned. There is the benefit with the condition. That which Jaime at isefpecially to fliew our eftate by nature, and how we are raifed out of that. Iftiall touchthe points briefly as I have pro- pounded them. Saint 135? I40 Hee minds them $f tUir former TbcDead'Uan, ctvfder tur ; #r- net cmditisn. Saint P^/ here firfl: mindsrhcmofthcir for- mer condition, ym t^ere dud in trelpajfes gftd finms : For contraries give luftrc one to a- nother, and it magnifies grace mcrvailoufly to confider the oppoficc condition. Hee that never knew the height and hredth and defth of his naturall corruption, will never be able to conceive the height and breadth and defth of G^ds infinite love in leftu Chrifi, Saint Fad had dcepc thoughts of both as ever man had ; there- fore he could never enter into the argument, of abafing man^andextollipgthc love of God in Chrift, that he could iatisfic himfelfc; but I his fpirit carries him from one thing to another, till he fet it out to the full. And every one of us fliouldbe skilfull in this double myfteiy, the myfteryof the conuption of nature that isun- fearchable, there is corruption in the heart that none knows but God only:and we muft plow with his heifer that carries a light into the hid- den parts of the foulc, and difcovers corrup- tion : there is a myftery of that as well as ofthe Gofpell, of our deliverance out of that curfedeftatefrom the guilt andthraldome of it. I doe but touch it oncly, to (hew the fcope of the Apoftle. Now bcfides the confideration of it for this end; tomagnificthegraceofGod, and to un- derftand what our former eftatc was the better: there ar e many other en ds. As to ftirrc up our thankefullneflc, when we confi ier from what we are delivered, to glorifie God the more. There ThifDead^Man. There is no foulc fo enlarged to glorifie God asthatfoulc that hath large thoughts of its e- ftatcby nature, and that eftate by nature made worfcby cuftomc, our fccond ill nature and bondage voluntary: confidering Gods mer- cy in delivering and freeing us fiom all finncs and trefpaflfes, this will make us thankefull in- deed. Andit isafpringof loveto God, when wecenfider what great finnes we have for- given us, it will make us humble a 1 the daies of our lives, and pitiful) to others; but this may be handled fitter from another portion of Sci ipture. To come therefore to the words. W(fO were deadin trel^afes an^Jins. Their condition is, they were dcdd-y thcfpe- cification of their death, m finnes andtrefpajfes^ and not in one, but in finnes and trefpaffes. Here I might digrefle and tell you a dilcourfe of life and death at large : every man knowes by experience what they arc. In a word death is a privation of life. What is life i and whence arifeth it ^ Not to fpeakeof the life of God, ( God is life and Chrift is life ) but of life in us. It arifeth from the foule : firft there is a foule^and thenalifc from the union with that foule; and then there is a fecret kindled mo- tion and operation outward, whcrcfoevcr life is. Life in man (Hay) fprings from the foule; The foule hath a doubL lif i*,alifeia it felfe,and alife itcommunicatcstothc body. The life in ii 141 Man ncitura^y dead. 'DeatlT»Utf Life whtU ? 142 The Dead-Man^ -! SpiritaaU life wbencef icfclfc, itlivcthwhcnitisout of the body, it hathancffentialllifcofits ownc: but the life ofthc body is dciived from its union with the foule, and from that union comes lively mo- tion and operation. The fpirituall life of the fouleis by the Spirit of Chrift, when our foulc hath union with the quickning Spirit of Chrift, and by Chrifts Spirit is joyned to Chrill, and by ChrifttoGod^who is life it felfc and the firftfountaineofaillife: then we have a fpiri- tualllife. The Spirit is the foulc of our foules, and this fpiritual foule,this Spirit in us is not idle wherever life is there is motion and operation inward and outward futeable and propoaiona- bletothefountaine of life, the Spirit of God himfelfe. So on the contrary it is with death-, what is deaths Death is nothing elfe but a feperation from the caufe of life, from that from whence life fprings. The body having a communi- cated life from the foule, when the foule is splrhusf deathl departed it muft needs be dead. Now death I (take it in a fpiritwall fence) it is either the [ death of law our fentence : as we fay of a man when he is condemned, he is a dead man. Or death m regard of difpofition^ and then ihc execution of that death of fentence in bodily death, and in etcrnall death afterward. Now naturally we are dead in all thefe fences. Firftbythefinof c/^<^^w, in whofc loynes VfC wcrc^we were all d;^mncd ^ there wasa fen- ind't^ option. tcncc of death upon all K^dams rotten race,' as The Dead-M^, f-^Jdl tXSVJcCiy Jam?iatfa»tef[uamif^iyy^c were dam- ned before we were borne, as foone as we had a being in our mothers wombc> by reafon of our communion with o^i/4w in that firft finne. And then there is corraption of nature as a puniflimcnt of that firft finne, that is a death ( as we (hall fee aftcrward)a death of ai the powers, we cannot a6t and moovc according to that life that we had at the firft ; we cannot thinke, we cannot wilhwe cannot afFc6l,we cannot doe any thing that lavours of fpiritualllife. Hereupon comes a death of fentence upon us, being damned both in K^Jams loyncs and in original! finne, and likewife adding adiuall finnesofourowne: if we had no a ( which is God ) and a cleaving to fomc creature. For there is no Tbi De4d-Uan. no fin but rt carries the foulc to the changeable creature, in delight, and afFedion to its pride> and vanity, one thing or other, Sinne is a turning from God to the creature, and that verytumingof the foulc is death, every finfull foule is dead. In thefe and the like confide- rations, you may conceave we are all dead. K^ndypu hsth hec qutckncdy whd were dead^icc. Letusconfider a little what a condition this is, to be dead in trefpafles and finnes. Not to fpeake of the danger of the death of fentence, when a man by the ftate of nature, lies under the wrath of God, that hangesover his head, and is ready to crufli him every moment. But to fpeake of that death that feizeth upon our difpofitions, wee are dead by nature. And what doth death worke upon the body '^ un- aftivencffe, ftirfhcffe j fo when the Spirit of God is fevered from the foule, it is cold, and unadive, and ftiffe. Therefore thofe that finde no life to that that is good,no nor no pow- er nor ftrcngth ; it is a fignc that they have not yet felt the power of the quickning Spirit, when they heare coldly, and receive the Sa- crament coldly, as if it were a dead piece of worke and bufinefle ; when they doc any thing that is fpiritually good coldly,and forced ; not from an inward principle of love to God ( that might heatc and warrac their hearts : ) but they goc about it as a thing that muft be done, L 2 and »45 Sigfie: of fj^iri* tuaU death. I. Colinejc,. A 14^ 2. Vfilovelinejfe . The Dead-Man. Loath romettes. and thinke co facisfie God with an outward dead adion. Againc, death makes the body unlovely, K^braham would buy a piece of ground thathee might htiry his dead out of his fight , hce could not indure the fight of his owne beloved wife whenilise was dead. D^ath takes away the beauty and the honour that God hath put upon the body, fo that it is not honourable to thofe that behold it after death. The Image of God ftampcd upon the foule of man by the Spirit, it * j is the glory of a man : after fin it is an unlovely foule. Wt are all deprived of thcglory of God^zsS. Paul faith. And not onely fo ; but there is a loathfomc- neffe contrary to that honour that was in it be- . fore. Though all art and skill be ufed that I nnay be to fet out a dead body, (with flowers, j or whatfoevcr you will ) to pleafe the fancy ; of the living: yet it is but a dead body, and I the ftcnch will be above all other fweete , fmells. So let any naturall man be as witty, rand as learned, and as great, and as rich as you will; or as he can be fee out with all thefe or- naments and flowers : yet hce is but a carrion, a loathfomc creature to God, if his foule be feperatcd from God, and inwardly cleave to the creature. If he have not a new heart, he is abhominable and loathfomc to God,and to all i that have the Spirit of God. A dead foule is Ubhominablc to all Gods fences, (the Scrip- i turc thus familiarly condefcends unto us,) hec ^ will The Dead^Man. 147 will iior behold him, hee leokes ufen the froud afarre off. And hee fi«clls no favour from their performances, the very fdcrifeei>f the wic- ked ts abhominable^ he lookes upon them as wee doe upon a d unghil 1 , as a loathfome thing. The prayers of the wicked Are an abhominatior^ toGcd^ he turnes away his face from them^ hee cannot indure them. And for his eares, hee will not heare the prayers of the wicked. And for feeling, he is wearied with their finnes, a^ acart iswith yif.rj(rj.Nay,heiswearicdwith theirvery good anions, as it is //i.i.8. Whatfoever wicked men performc it is abhominable to God, hee cannot behold theai, hee cannot indure thena, hee is burdened with their finnes 3 and thofc alfo that have the Spirit of God in them, as farrcas they fee the foulencffe of their fifis they lowith them. But herein a wicked man agrees with a dead body, a dead body is not loathfometo its felfe. So take acarnallman, hee pranks up himfelfe, hee thinkes himfelfe a jolly man, cfpecially when hee is fet out in his flowers, thofe things that hee beggsof the creatures, he fees not his loathfomeneffc 3 hee thinkes himfelfe a brave manin the world, intheplacehe livesin: and hee hath bafe conceits ofothers, cfGod, and all things of God. De^d men arenot loath- fometothemfelvcs, becaufe they want fences. As in a prifon, the noifomc favour is not of- fenfivc to them, becaufe they are all .-acquainted with it; ithath ceared upon and pcffefTed their L 3 fences: 148 T^e Dead-Mat, . 4- 7 hey are fepe- rate irom Qod andG&is peo fie. 5. ji SeHcekfnejfe. JVithm.^esch fences: So wicked men they fmell no ill fa- vourand fcnt one from another: becaufe they are all dead perfons, one dead man is-not loath- fome to another : ss a Company of piifoners they arc not offended with the noyfomeneflc of one another. Againe, we fever dead perfons from the reft : fo indeed a dead foule as he is fevered from God/o de jurcy he fliould be fevered from the company of others : ^thcre fliould be a feperation, and as foone as thcHfe of grace is begun, there will be a feperation betweene the living and the dead. Let the dead follow thededd, dnd bury the dead ^{dXthowr Saviour in the GofpelU Wherebodily death is, it deprives of all fen- ces, there is no ufe of any, either of the eye or tongue^c^T. it makes them fpeechkffe: So he thatisfpiritually adeadman, he can fpeake no- thing that is favouvy and good of fpirituall things, ifhe doth he is out of his element, if he fpcak of good things he fpeakes with the fpirit of another man; ifhe fpeake of the wri- tings of other men, it is with the fpirit of the writer. He cannot fpeake to God in praifc, or to others in experience of the workc of grace, becaufe he hath a dead foule. Put him to his ownearguments, totalke of vanity, to fwearc ortotalkeofthetimes, yoafhall have him in 'his theame : but to talke of God and divine things (unldfeit bctofweareby them and to fcornc good things ) he cannot; hcisfpeech- lefle J^e DeacUMath leflcthcrc,itisnot his thcame. And as he is fpccchkffcfohehathno fpirituall eyes to fee God in his works. There is nothing that we fee with our bodily eyes, but our foules ftiould have lin eye to fee fomewhat of God in it, his mercy and goodncflfe and powerjcJ^^r. And fo he haihno relifli totafteof God in his creatures and mercies : when a man tafts of the creatures he fliould have a fpirituall tafte of God and of the mercy in him, Ohhowfweetis God! A wicked man hath no tafte of God. And he cannotheare what the Spirit faith in the Word, he hcares the voice of man, but not of the Spi- rit when the trumpet of the Word founds ne- ver fo loud in h^s eares. Thefe things ought not to be overmuch preflTed, much curiofity muft not be ufed in them, but becaufcthe Holy Ghoft raifeth the proportion from thefe things? fome thing muft be faid of them. As there is no fence nor mooving to outward things, (o no outward thing can moovc a dead body : offer him colours to the eye, food to the tafte, or any thing to the feeeUng, nothing mooves him : So a dead foule, as it cannot moovetogood^fo it is mooved with nothing, that that affedls a child of God, and makes him tremble and quake, it affeds not a carnall man at all. And as in bodily death, the longer it Is dead, the more noy fdme and offenfive it iscvery day more then other : So finne it makes the foule more loathfome and noyfonie daily, till they L 4 have 149 JTithm fight. IVithwt Ufit. Wtthaut ring. hi^ 6. Immo^vtahle, GrtMfes vpvrft. IJO The Dead-Man. To lin$vf ^hat »e are ly n^^ rure. have filled up the cneafure of cheir finnes, till thecarchcanbearcche^B no longer. We fay of a dead body it is heavy: fo dead foules I amfuretheyare heavy, heavy to God and to Chrift that dyed for finne, and heavy in them- felves, they finke to earthly things in their afFe(5ltons,and thereby they finke lower and lower to Hell, and never leave finking till they be there* As the life of grace is like the Sunnc when itrifeth^icgrowcsftill till it come to full pcrfedion,till it co:iie to the life of glory : So on the contrary this death is a death that is more and more increafed in the loathfomencfle and noy fomenefie of it every way : fo that the longer a carnall man lives the more guilt hec contrafts, o^ child of a hundred yeares old ( as the Prophet iaith ) the longer he lives the more vengeance is ftorcd, for him^ he treafires vengeance up agdinft the day of vengeance^ and itisacurfcfor a man ia his naturall eftatc to live long, for he growes more and more ab- hominable every way. Thefe things helpc to under/land the Scripture, and therefore fo far we may well thinkeor them. If this be fo, I befeech .you let us-Iearne to know what wcare by nature; not to make our fclves in our owne conceits better then indeed I wee are. Wc judge of our felves as we are to civil] things. A man that hath naturall parts, that candifcourfe and underftand the myfteries oflawandoftheftate,wevaluemen by thefe. Alaspoorefoulc thou may eft be dead for all this The Dead' Man. > I thisj whacarcallthefeabilitiesfor:' Are they not for the fpirituall life < What is this to the lifeof grace:' They onely blow thee up with pride and fet thee further off, and make thee uncapable of grace. Ifthoii talke of learning; the Divcll is a better fcholler then any man, he knowes matters of ftate and other things " better then thou doeft, and yet he is a Divell \ for all that, therefore never ftand upon thefe things. But there is a company that are more j to blame then thefe 5 one would thinke that | thefe have fomething to be proud off, that i they might fet themfelves. againft God and goodncsrbut there is a generation that have little inthem,thatyetthinkthcmfelvestheonly men in loofc licentious life, defpifing all , caring for none,& think it the only life to live as they liftj to goe where they lift,in what companies they lift, to have bounds of their owne : thefe think , themfelves the onely men, when indeed they j arc no body jthey are dead loathfome creatures ; (it is the mercy of God that the ground doth not finke under them,) and yet they carry them- felves, as if they only were alive. . Againe if we be all dead by nature,and theic ought to be afeparation ofthe living from the dead ^ let us take heed in our amity ^nd fo- cicty that we converfe not with natural! men too much, that have not- fpirituall goodneflc in j them 5 that we converfc not with them with \ j delight and complacency. It is a tyrannical! (thing to knit dead and living bodies together, \ and 151 To avoid int^ mate fociety tffith carnail men. 151 The Dead-Man^ vhjecf. T^ifference in natural and , fpiritmUdcath, and he was accounted a tyrant that did fo : ! furely in choofing our focicty, conjugall or friendly, any intimate focicty to joyne living and dead foules together, we arc tyrants to our owne foules. Wee wrong our foules to joyne with dead perfons, who would converie with dead courfcs, and corpse The very creatures ftartle at the fight of a dcai body 5 nature ftar- ties at that that is dead. If wee had the life of grace ( further then the neceflicy ofcivill con- verfation, and the hope of bettering themfor- ceth it upon us) wee would have no fociety with thofc that we fee are in theftate of nature. What ifllies from them but ftench c' eyes full of adultery, nothing that is pleafing can come from them 5 nothing can come from all their fences but rottenneffe, and flench; what comfort can a man ( that loves his owne fouIe,and hath any defire to befavcd ) have by intimate converfe with fuch perfons ^ let them have never fo good parts, they hurt more one way then they doe good another r you fee wee are ail dead by nature, and what this death is. But you will fay there is a diiFcrenccbe- tweene paturall death, '.and fpirituall death : for in naturall bodily death, there is no mooving 5 but ifi this fpirituall death of the foule, men have fGnccs,and motion,c^r. ]t is true, thus farre they differ; though a man be fpiritually dead, yet notwithftanding he hath fcete to carry himto thehoufeof God; he wmm The Dead^Man. he hath cares to hcare the Word of God 5 he hath abilities of nature upon which grace is founded. God workcs grace upon nature. Now a man living in the Church ot God, chat isa grace wh^n a man hach grace to l?vc within the compaflTe of the meancs: he can by common grace, without any inward charge of nature, come and hearcthe Word of God, and when he is there he mayyeeld an care to liften, and he hath common difcourfc and uo- derftandingtoknow what is faid and upon what ground, he can offer himfelfc to the worke of the Spirit ; he can c«me to the poolc (though he be not thruft in this day, or that day) when God ftirrs the waters: this by common grace, any man living in the Church may doe. Therefore though we be all dead, even the beftofus by nature: yetletusufc the parts of nature that we havc,thac God hath given us, to offer our felves to the gracions and bleflcd meancs wherein the Spirit ofGod may worke. Let us come to hcare the Word of God^Iohn 5.25. Thetimeis ccme ^nd mm is that the dead- fhallheare the voice of God , where the voice of God is in the Miniftery^ ^W /5 they fjaU Uve. As in the latter day the noyfe of the trumpet ; {hall raife the dead bodies : So the trumpet ofche Word of God founding in the cares of men (together with the Spirit) fhall raife the dead foul es out of the grave of fin. There- fore] befeech you as you would be raifed up our «5? r# ufe the mtu, ran parts God hath given m<\ »H God can ra'fe oldfinners, The Dead-Man. out of this death, hcarc the noyfc of Gods trumpet ccmc within the compafle of the meanes. As God is the God of life^and Chrift calls him:elfe the life and the Sprit, the Spirit ofltfe: So the Word is the Werd of It/e^ bccaufe ' together with the Word .God conveyes fpi- i rituall life. The Word of God in the Ordi-! nanceisan operative working Wor'd. As it* was in the creation, God faid. Let there hee^ light And there rv 04 light : So in the Minifteiy it exhorts and ftirresuptodaty, snd there is a cloathingofthe minifteriall word with an al- ! mighty power, it is a working word. As when \ Chrift {pake to I'^^/^r/^, when hee ftankeinhis ' grave, he iaid Lax^arus comefoorth, it was an i operative working word,there went an almigh- ■ ty power to raife Laz,aru :Vi^ The beft of us all, though we be not wholly dead , yet there are fome relicks of fpirituall death hanging upon us , there be corruptions which in themfelves are noyfome. Therefore let all attend upon the meancs, that the Spirit ofGod by little and little may worke out the I remainders of death ^ the remainders of dark- incfleinour underftandings, and of rebellion 'in our wills and affedions. For there bee ufu* \ ally iJ5 TU hefi men h(fV€ /ome re* maindsrs of death. 156 ■^Three degrees of j men in the church. Tb^Dead-U^n^ * E^iUr-ih^. ally three degrees of perfons in the Church of God. Some open lotten perfons that are as graves, open fcpulchres, that their ftincke comes foorth and they are prophane ones. There are fome that have a forme of godhneflfe that are meerely ghofts, that aft things out- wardly but they have not a fpiritof their owne^ they have an evill fpirit and yet doe good workes: they walke up and dovvnc and doc things with no fpirit of their owne. The fc- cond are more tollcrable then the firft in hu- mane fociety 5 becaufc the other ftinke and fmell to common fociety : common fwea- rers and prophane perfons that ftmke to any exccptitbetothemfelves. But the godly have this death in part; the life of fcnience is per- feftjthe life of juftification : but fpirituall life in us is by little and littlcwrought in the meanes, theSpiritoflife joynes with the Word of life and quickens us daily more and more. A word of thefc words K^rtd you hath he quickned^ Suteable to the occafion. * This being our cftatc, let us know how much we arc behol- ding to God who hath quidned us. God quickens us with Chriftand in Chrift. It is a comfortable confidr-ration. In that God hath quickned Chrift and raifed him fromjthc grave, it {hewes that his Fathers wrath is pacified, or elfe he would not have quickned him, he gave him 1 TbeDead^MafK ^57 himtodeathjandquicknedhim againe, there- [fore vvc may know that he hath paid the price I for us. And he quickens us with Chrift and in , j Chrift, whatfoever we have that is good it is in \ Chrift dx^yJhdt Chri(i in all things mr^ht ha'uc^ thefreheminence, Chrift firft rofe and afcended and fits in Heaven, and then we rife and afcend dnd fit in heavenly f laces with Chrijl, * There- fore as §*. Peter faith well, in i . Peter 1.20. GodhatbrdfedChrifiythat our faith might hec^ inGod. If Chrift had not beene raifcd up, our Faith and Hope could not have beene in God, that he would raife us up, we are quickned and raifedinChrift^all is in Chrift firft, and then in us. The ground of this is, that Chrift was a publike perfon in all that he did, in his death, therefore we are crucified and buried with him ^ in his refurredion and afcention, therefore we are quickned with him 4;?^/ in heavenly f laces with him. He is the fecond K^dam-^ And if the firft ^^dam could convey death to fo many thoufands^fomanythoufandyeeres after 5 and if the worl d ftiould continue millions of y eares, he would convey death to all : ftiall not Chrift the fecond Adam convey life to all that arc in him. Sothinkeof all things both comforta- ble and uncomfortable in Chrift firft, when we thinkeoffinne, thinkeof it in him our Surety and when we thinke of freedome from death snd damnation ^ thinke of his dcath,when wee thinke of our refurreftion, thinke of his, when he rofe againej in his refurrc(ftion the acquit- tance * Ste the Ser- mans upon Rom. 8. 2. 158 TheDeadrMM. tancc from our finncs was fcaled: thereby we know that the debt is paid> bccaufe he rofc a- .gaine, let us fee an acquittance of all in the re- iurredion. And if we thinkc oftheglory that God hath referved for us, thinkeofit in Chrift, fee Chriftglorious firftgand we in him. See Chriftatthe right hand of God, and wee in j him, carry Chrift along with us in our con- I templations. We arc quickned with Chrift, j Chrift takes away all the deaths J fpake of be- i fore. Chrift by his refurre ' \\ \ r \ • a r A ^- \ b b ^ S Doftor in Divinity, Mafter of Katherine Hall in Camhridgiy and fomctimes Preacher at E S A Y* 55.2. Wh) doe yoi^ ffend monc^ for that vi^hich ismt Bread? and your labour for that which fat is feth not? Hearken du It gently untomee, andeateyeethatrvhich is ge$d,ar^dlet your fouls ddtght it felfein fatneffe. John 5. 55. For my fie (b tsmeate indeed, and my blood is drink indeed. LOHTi ON, Printed by G.Af for HkboloA Bcmr.e end Rapla Harford, i^^ THE FRVITFVLL LABOVR FOR Eternall Food i6i lOHN 6.27. Labour not for the meate that peri/Ipeth^buf for themeau tbac indureth to eiperlafling life^yphicb the Sonne ofmanJhallgiye^oUy fir him bath Qod the Father Sealed. \\3t blcfTcd Saviour was mighty in word and deed, witneiTc what he did, what he taught, and both in this Chapter, What he did, hee fed ^^ many with a few loaves, he came over the water without any helpe. What he taught, witneffe from this part of the Chapter to the end. M 3 The 104 The FruitfuU labour The words are pare of an Anfwer of our bleffed Saviour to^his hypoeritieaHfoUowcrs^ that followed him for the Loavcs,and not for any confirmation of their faith by his miracles: foruponoccafionofthofe two miracles (men- tioned in the former part pf the Chapter) they followed him, and perceiving that hec was mi- raculoufly come over the water, they began to aske him, RMi^ how camefi thou heere ^ Our Sa- viour perceives that they meant to complement with him, he fees with what hearts they came after him, therefore as moft befitting the Exi- gence of their ftate, becaufc they were hypo- crites, he anfwers, not to their queftion, but totheirperfons5r^^-/7j5i;m7'y, yee feekemee not iecaafe of the miracles ^ hut hecanfe yeeeate of the loaves and xvcre filled^ Labour not fer the meatz^ that peri P)eth, Sec, TheVerfes together containc a Convidi- on, and an Iniun(ftion,or dire(5lion. A Convi6tion,and5that is ferious,and loving. Sctious 3 yerily.y'verdy J fay untoyeu.^youfeeke mee not becaiife of the miracles^ hutbtcaufe y^e eattof the loaves J &c. Hee convinceth them of their fault, of their hypocrifie, of their wicked and carnall aimesinhoJybufinefTe, they come flat- tering pfChrift, bur as hee was too holy to flatter, fo he was too wife to be flattered, hee dcalcs therefore diredly with them>thppough- ly convinceth them of their hypocrifie and cor- rupt aimcs in following after him. Wc arc all naturally prone tothefe carnall ends in holy . aftions;i foreui^mUFoi^. tuSions, wcmufttakc heed with what mifjdes? with what hearts wc come before God, whofc eycsnrc brighter then the Sun, who regards I no: fo much what we doe^as with what mindes j Vvcdoeic. i As his convi(5i:ion is Scrious,fo it is Loving, I for with the conviftion or reproofc followes i theinjundion or d\xc&\ov\iLAhur net fir thc^ \ meat e that f en jlytih. In the Injundion there arc two things. Firft,hcfhcwesthem what they fliouldnot follow, betakes them off from labouring after the mtAte thatfcrtjheth^ And then fecondly, hce inftruds them in what they fliould follow, what they fhould feeke after, But labour fir the meate that indu^ rcth toeverlaJitngUfey&cc. There are Arguments in both. In the firft, there is an Argument diffwafive, and that is in- folded 5 Labour not fir the meate that perijheth, becaufe it is meate that periflieth. In the fecond, there are Arguments prerfwa- five, or inforcing to the duty, and they are three. The neceflity. The excellcncie. The poffibiliry of attaining. The neceflity,it is meate ^md what fo necefTa- ryasm.eatec' j The excellency, and that is fet forth, firft by i the dontinuanccit is meate that endures. Second- ly, by the fruit or effed of it, it is meate that M 4 endt*res i<$5 \66 The Fruitfull labour I. endures to everla^ing Ufe^ it is m eatc to life, and it is meate that tendsto an everlafting, to a glo- rious life. Thepoflibility of attaining ir. The Sonne of man jh all give it you y for km hath the Father Sealed. There are three things that muft concurre to make a thing^ attaineable, and to be had, A willingncfTe in the giver. Power andftrcngth to give it. And then Authority with power. Heereareallthefe; hecre is will to beftow it, he will give it, what freer then a gift ^ the Sonne of God became the Sonne of man upon purpofe to give it, hee will give it, and he will give it freely. Heere is power and ftrength to give it, for he is the Sonne of God aswellas the Sonne of man. And then heere is Authority joyned with that power, for the Fatherhath Sealedhim.Thc Father that created Heaven and Earth, that hath all power in his hands, that is King of Kings,and Lord of Lords, He hath Sealedhir^y Heehathgiven him full Commiflion tobeethe Saviour of all that truft in him, Chrift came not without Authority from God the Father, hee came out with Gods broad Sealc as his Commiflion, So you fee the Arguments, both difTwafivc, Ldbournot for the meate that perijheth, andper- fwzRvCxSfttfir the meate thatendnreti to ever- ^ Upng r for eternaH Food. Ufiing life. I fhall but touch the forrrvcr, and principally infift upon the latter Branch. Tofpcakealittlefor the explication of the words. What is heere meant by the meate that fertj^ieth ? I We muft enlarge the fenfe according to our I Saviours meaning ; By the wedte thatperij}:eth, i hcc doth not intend onely outward food, but I all outward things whatfoever, they are the \ mcAtethdt ferifhetb, all earthly and outward things arethefoodc that the foulc of a natural! man feedes upon. The foule of a Covetous ■ man feeds upon his money, applauding him- felfe that he is worth fo much and fo much. The Ambitious man Cameti^^t 'like feeds upon the ayre> upon the ayrie applaufe of the people. TheSenfuall man feeds upon bafe and fenfuall pleafures, in a word,all carnall men, naturall men are condemned to that fentence of the Ser- pent./^ eate duji yto feede upon outward,earthly, pcrifhing things.'So thatcvery thing that is not grace and glory or the mcanes that leade to it, is apcrifliingthing. Nay (toraifeica little higher) Learning and Knowledge,ifit be onely of periling things, is food that periflieth, for as the frame of nature ana the civill frame of the world muft have an end and perifli, fo the knowledge of naturall and civill thi:ngs muft needs be pcrifhing alfo. ) And to fay no nK)re,the very knowleage,the I fpeculative and contemplative knowledge rof religious things, if we have onely the know- \ ledge ^/ _ \ i68 TheFmitfyBJdour kdgeof the things in us and arc not turned. in- to the things we. know, is a pcrifhing thing. The truthes of God indeed are the; food of the foule, but unleflcthegoodncffe of thofe truths be the food of the will and affedions, unleffc we are molded and fafliioned into the very forme of thofetruthcs, unicfle we are framed | to a love and liking of that v/hich wekno\v,that i thofetruths be rooted and planted in us, it is' food that perifheth. I In a religious difcourfe, in preaching, all j your ornaments, befides that which quickneth and ftrengtheneth the foule to holy duties, is food that periflicth. And your hearing, if it be only to heare wittie fentcnces and turnings of fpeech without regard to the truth it felfc, is food that perifhcth. Thus youfee what a great latitude this food that periflieth bath in Chrifts meaning. Now our bleffed Saviour takes them off from labouring for this by a ftrong Argument: Would you have a greater argument ^ It is food thdt ferijhethy we doe not regard the luftreof things,but their continuance. Why do we e- fteeme of Chryftall more thengbfTe i Beoaufe it continues : Flowers have a goodly glofle, but wee regard them little, becaufe they are frcfli in the morning and caft away at evening. And fo it is with all excellencies, unlcffe it be grace or gloiy . All flefh is grade, and the ex- cellentcft things of nature, wit and honour and learning and all, though they be not as graflc fo for eUmaU Food. focommon,yctthcy zx^^ostfHJJe^trefthegrdpy they are all fading an A rvitheringy but the Word: ofGodendurethfor e for by placing our affcdions on earthly things I we turne earthly. Therefore in Divinity wee have our denomination from ourafFeftions, wc ;nre called good or ill not from our knowledge but from our affedions. The Divell knowcs goodjbut he is not good, it is loving and joy- ing and delighting in good or ill that makes us good or ill, we have our forme and being in religion from our affedions. Now by fecking after and placing ourafFecfl- ions that are ordained to clofc with better thfngs,which (hall, make us happy in another world, by planting them on earthly things wc become like the things earthly, by placing them on the world we become the world, wc become earthly, therefore they arc not onely perifliing in thcmfclvesjbuc wc perifli in the purfute ofthcm. Itis a ftrong argument that is here ufcd, all earthly things arc food that pc- ri/hcth 1^9 170 TbeFruit/ull labour. -'^ iiiheth;foraIashcthatis rich to day may bee poore to morrow, he may, be as rich as lob in thcmorning, andas poorc as loi ac night, hccr may be in credit now with Haman^ and bee in difcrediterefoone, he may be in health now,' and ficke ere long ; we need not Scripture for ' this, experience reads us this lefture enough,' bur we are fo defperately fet on earthly things, '' that neither Faith, nor experience, nor the i ftrengthofdifcourfe, norreafon is fufficient to! take us ojfFtill God by his Spirit convince us! throughly ofthis, therefore CA'tofes prayes that ' God would tc^h them to number their Jaus^ fo ; though there is a fufficient argument in the dif-j covery of thefe earthly things to be perifliing | things to inforce a difTwafion, yet we cannot | loofen our afFedions to them, nor know the un- 1 certainty ofthem till God reach us. To make fomeufe ofthis, in a word, and fo to goe on to that which J more intend. If all things here below be giafTe and as the flower ofthegraire,perifhingand fading things, why then Ave fliould take heede that we doe not re- deeme any perifliing thing with the lofTe of thatwhich doth not perifli, with the lofTe of this foulc of ours, which is an eternall fpirituali fubftance, breathed in by God in the creation, and redeemed by Chrift, which is capable of immortality, capable of happinefTe, capable ofthebleffed impreflion of the Image of God, What if one fhould gaine the whole world ( faith . Chrift that knowcs the price of a foulc befl) / and for eternal Food. j dnd fhmld loofe his iwnefoule. It is an argument I fufficient even f o a man that is led but with the ftrength of naturall reafon, not to labour for that which will perifh, when he hath a foule that will not perifh ; to labour after that thing as his maine chiefe good, that is of (horter con- tinuance then himfelfe is extreamity of folly ; therefore no carnall man that feeks after thcfe periQiing things can ever be a v;ife man^ be- 1 caufehehathanendinferiour to himfelfe, heej may be wife for particular ends, to be rich, to ; havegreat places, to get his pleafure, this is to I be wife for particular ends, but he cannot be \ wife for the chicfe and lafl and beft end, for his foule, for eternity, hee cannot dire(a his courfe that way, that labours for the food that perifheth. And againe, we fliould not pafle to neglecfl any earthly thing to gaine advantage to our foules,becaufcthey are perifhing things, wee ftould force our felvcs to contentment in the loffe of earthly things for the gaine of fpiritu- all 5 the loffe of things perifhing is aneafic matter,we loofe things that will perifh whether weloofcthcmornosAU earthly things perifh either in our time or after us^ we fhould not therefore be over eager in getting of thefe earthly things, let us leave things that perifh to men that perifh : you fee therefore how I (ftrong a reafon ourSaviourChriflalleadgeth j here, Ldb$t^r not far the mente that fcrifhcthybc- \cdufittferijbeth. ^ \ \ And 171 ^\ IJl The Fruit fuHlakour And learne hecre from our blcfTcd Saviour a point of heavenly wifedome, you fee when hee would take us off and diflfwade us from the ! purfuitof earthly things, he takes an argument from the nature of them, they are perifliing things, and therefore when wee looke upon the outward lufter of earthly things, weefliould withall confider the perifliing nature of them^ whenwe are tempted to too much delight in : the creature, we ftiould prefent to our fel ves the ! perifliing and fading nature of outward things; | when wee are tempted to finne either to' commit, or to leave that which is good for any thing that is outward, we fliould con- fider, what doe Inow, Iftaine my foule, I crack my confcience, I contrad guilt and grounds of terror for thetimetocome,forthat which is perifliing : it is alwaies good to have prefent to-ourfoules and to our fancies the na- ture of earthly things, that they may be as pre- fent as the temptation, that batan from them urgeth and forceth upon the foule; it is good alwaies to remember that they are perifliing things, and that as they are perifliing in them- felves, fothey will deftroy u^, caufc ustope- rifli inthcpurfuitcot them. But my meaning is not to dwell long upon this. taiourmtforthe mem that ferifJyeth. Whattf dothCbrifl: meanc that wee fliouW not labour at all for earthly things c' doth hee reade for eternaS Food. m rcadc a Lcftureof ill husbandry and unthrifti- ncflc and negligence i No, he doth as we doe, when we would fee , a crooked thing ftraighc we bend it as much the contrary way, our Saviour ftw that they were deff>eratcly addided to earthly things.that they followed him fortheir bellies, fought him for the loaves, therefore hee bc'nds theftlckethe contrary way. Labour not for the mean that^en-^ fi\Hh, that is, labour not for it in comparifon of better things, labour not fo inordinately, fo im- moderately, labour not fo unfeafonably. It is faidof the ifraellte^ that they brought ^ypt- into the Wilderneffc, bccauferhey brought the love of the Garlicke and Onyons of -<^gypt with them: wee have many come to the Church, tothefe holy exercifes, to this holy place,but they bring the world with them,they come with carnall affcdions : labour not fo unfeafonably ; it (hould be our heavenly wif- dome to lay afide importunate earthly thoughts of earthly things, to drive them away as ABra- ham did the Birds from the Sacrifice, wc (houid leave them as he did the Beads and his Servants at the bottome of the M oant when hee went up to facrificc unto God: thus labour not, labour notimmoder.:rc'y, labour notinoidinutcly, la- bour not unfeafonably. But 'now yliall wee know when our labour is imHioderat-^unfeafonable, and inordinate aft^r earthly thi'^gs^ I anfwcr(ina word) whca they cither hinder us U 174 The Fruit fuU labour. us from, or hinder us in holy things, when they kecpe us from holy duties, as from the fandi- fying of the Lords day, or from any other fer- vicc of God, or whenthey hinder us in them, when they fill us full of diftradions.when they turnc the foule from the bufineffe in hand-c^^. thus when they doe either hinder us from or hinder usin better things, we may know wee offend againft this diifwafion of Chrift, Labour not for the meate thatferijheth. But why doth our Saviour begin firft with hisdiffwafion, Labour not for the meate that per rijheth.znA then injoyne what they fhould feekc after, hm for the meate that endurethto everla-^ fiingUfe? Becaufc he faw that their foules werecorrup- ted and defperately kt upon the feeking after earthly things, and when the foule is invefted to any thing, there mufl firft be areraoovall of that; as in ground, thethornes muft firft beej rooted out, before there bee any fowing of kcd:, and in bodily diftempers, there muft firft 1 bee a purge of the malignant humour, before! there be any Cordialls given^fo Chrift,he firft takesthem off from an immoderate and inordi- nate feeking after the world and earthly things, and then he direifts them what they fliould do, what,thcy iliould feeke after, feeke thefoode that endures to evcrlafting life. Heerc is the prerogative of Chriftianity, a Heathen man out ofthcftrength of morralldif- < courfc and outward experience can teach the | negative • I ' 1 i^HWH^i f 1 ,1 n i i iTi for eternaH IBood. ^75 negative part, can tell you that all earthly things arc vainc and pcrifhing. A Stoickwill dcclaiir.e wittily and gravely from morrall piincipels and daily experience upon thele things, that thcfe earthly things of thcmfelves are all vainc and fading, and that it is our con- ceit of thera onely that bewitcheth us to them, it is that onely that renders them to us grecne and frefli; But now for the affirmative part, what we fliould feeke after, hecrc Paganifmc is blindc, that is orely to bcc learned in the Church of Chrift,it is proper to Chriftianity to dired us heere, as I fliall difcovcr betterto you when I come to fpeake of the duty injoyned, which is that I ef pccially aime at. But before I come to inforce the a(5l or duty which our Saviour hcere exhorts unto, I muft unfold the' oh]c£t of that aft, what is meant heere by the rneate that endures to everUfting life. The me die that endures to everlasting life is ourblefled Saviour Chrift Jefus, as he is con- tained and wrapped up in themeanes of falva- tion, with all the blerfed liberties, privilcdges, and prerogatives, graces and comforts that we have by him and in him: for our bleflcd Sa- viour never goes alone, hee is never imbraccd naked, but with him goes his graces, comforrs^ prerogatives and liberties; wee have him not now as we (hall fee him face to face hereafter in Heaven, but he is to be confidered as wrap pcd up in the Word and Sacraments, fo is N Chrift ijS The FruUfuU labour Chriftthefoode that lafts to everlafting life, and in this latitude we muft take it, or ellc wee miftakc and ftraitcn the Holy Ghoft. But why is our blciTed Saviour fo confide- red, and the comforts, and prerogatives, and good things we have by hiin termed food ^ In divers re Fpcvls. To inftance in a few : but firft, you muft know that as the foule hath a life as well as the body ,fo it hath a tafte as well as the body, and as God (leaft the body fliould pine away) hath planted in it an appetite^which is thebodies longing after that which refrefheth it, for if it were not for appetite, if it were not for hunger and thirft who would care for mcatc janddrinke; fo God hath planted in the foule, (leaft it fhould pine away) a fpirituall appetite, an earncft longing and dcfiring after that which is the moft neceffary good of the fbufc 5 , for the ; foule hath that which the body hath, tafte, and {md\y&c. though in a more fublimc and di- vine fenfe> but as really andtruly.asweftiallfee afterwards. Nowourbleffed Saviour is this fpirituall food of the foule. He is the bread of life that came downefrom Heaven, He is the true Manna, He is the true Tree of life in Para- dice, in the Church of God the true Paradicc, He is the true Shcwbread,He is the true Lambc of God,He,confidered with all thebleffed pre- togativcs and privilcdges and comforts we nave by him, is called meatc or food for divers rc- fpefts. Firft, whatfoe? cr fwcetncflcf or comfort, or ftrength I fDr eUtnaU Fcod^ 177 ftrcngththcrc is in mcatc, it is for the comfort and ftrcngth and good of the body ; fo what- focver is comfortable and chcrifliing in Chrift (as indeed all comfort and cherifhing is in him) it is for our good 5 ro us He is given, for us Hee was borne, tou^ d Chldc is borne ^ to ma Sonne is gtnjen^ all is for us, for us men, for us (inners; there is nothing in his natures, in his ftateand condition both of abafcmcnt and exaltation, nothing inhis Offices but it is all for our good. Confider him in his humane nature, and joyne with his nature, his abafement, that hee was man^thachetookc upon him our nature, that he wasabafcdin it, that he humbled himfelfe to death, even to the death of the Cro/Ie, to bee a facrifice for our finncs, how doth the foule feed on thisjon the vvonderfull love of God in giving Chrift to be incarnate, and then to die for us, how doth the fcuk feed upon the death of Chrift,bccaufeby that Gods wrath isappeafed and he reconciledjO'/'^r^ tht dead body is there the Eagles refort, fo doth the foule prey and feed upon the dead body of Chrift, Chrift crucified isthefpeciall foodof the (oule. Confider him in his Exaltation, in his glo- rious Refuiredion and Afcenfion into Heaven, how doth the foule feed upon that, Chrift our Surety is rifen againe, therfore our debt is dif- charged, the juftice of God is fatisfied to the full; fo for his Afcenfion, when the foule is bafely minded on earthly things, it afcends to Chrift who is taken up to Hea- N 2 ven 178 The Fruit full labour ven for us : fo his fitting at the right hand of God, the foulc feedes on that^ bccaufc he fits there till hee have triumphed over all hisene- mies, till he have trod them all underfoot. Confiderhim in his Offices. In ignorance thefoule feeds on him as a Prophet to inftruft it; in the fenfe of wrath and anger the foule feeds on him as a Pricft to make peace and re- conciliation : inwantofrighreoufnefiTe^thc foulc feeds on his riglueoufncflTc, he is our righteouf- neffc : In the fenfe of corrupcion, the foulc : feeds on him as a King, that by his Spirit will ere long worke out all corruption, that as hee j will tread downe all our enemies without, fo he I will tread downe all corruption within^ he will never leave the foule till he have made it a glo- rious houfefitfor himfclfe. So the prerogatives wee haye by him, the foule feeds on them, feed son his Redemption, thatby his Redemption wee are freed fromour ! enemies and all that hateus^and all chat we fea- 1 red, that wee are fet at liberty from the Law, ifromfinne and from death, and notwithftan- i ding all the dcbafements of this world, wee I are the fons of God and heircs of Heaven. In a word, whatfoever is in Chrift is for our good, Hee is all mine, his Life is mine, his Death is mine, his Refurredion is mine^ his Afcenfion is mine, all is mine, he is expen- ded and laid open for my good, that's the firft. / Againe^ as in the bodily life, there is afto- /mack, a power to worke out of the meate that which for eternal! Food. which is for ftrcngth andnourifliment: foin the fpule, there is faith the fpirituall mouth an J ftomack of thefoule to workeand draw out ofChrift whatfoever is for the comfort and nouriihment of it 5 as there is comfort in Chrilijfo the Spirit of God gives a man a hand, a moutli as it were, gives a man faith to worke out of Chrift fomewhat for comfort; what were food if there were not a ftomack todigeft it, to make it a mans owne < fo what were Chrift if wee had not faith to lay hold on him-f Againe thirdly, as our life is nourifhed and maintained with that which is dead, with dead things, fo the chicfedifh that maintaincth and nourlfheth the life of the foule (as I faid before) is Chrift crucified, Godferhd (faith the Apo- lUe) that IjhouUrejoyce in any thing but in Chrijl crucified, when the foulc of a poore finner is purfued with accufations from Satan and his owne confcietice, when they take part with God againft him, whether runs it:' to the city of refuge, it runs to Chrift, to Chrift cru- cified, thither the foule flies being purfued .ivith the guilt of finne, to the homes of the Altar, as loab did when hee was pur- fued, but with better fucceffe, for hee was pulled from thence, but the foule that flies to Chrifl crucified, to the death of Chrift, to Chrift abafed, to his fatisfying the wrath of God by his death, and making of us friends with God, there it holds, there it lives, and N 3 there' 179 igo The FruUfuB lahur ■—{ there it will continue for ever 5 this kecpcs the foulc alive. And then againe, as in meate, before it can nourifh us, there muft bean union,an aflimulati- on^ a turning of it into us 5 fo Chrift, except hee be made one with us by faith, unlefTe there bee an union betweenc him and us, hee can never nouvi(h and comfort us favingly, Againe, as wee oft eate, and after we have received food once, yet we eate againe every day,becaufe tliere is a decay of ftrxngth, and there are flill new bufintfTes, new occafions that require new ftrength, and therefore there is need of a continual! repairing of our ftrength by food: Even fo there is a perpetual! exi- gence, a continuall need that the foule hath to feed upon Chrift, upon thepromifes of Chrift, and the prerogatives by Chrift, becaufe every day we have frcfti impediments, frefli afTaults, and therefore we have need ro fetch frefli fup- ies and refrcflimenc from Chrift, to have meate from Chrift every day, to live on Chrift not onely at the fiift,but continually, that as our corruptionsjand temptations,and infirmities re- turne every day, fo every day to feed on Chrift; for the repairing of our fpirituall ftrength ; efpecially wee are to make daily ufe of the death of Chrift, for howfoever the death of Chrift be tranfient in refpedof the ad of it (as one of the Antients faith) yet the fruit of it re- maines for our daily comfort and refreftimenr, his bloud runs every day in the Church afrefli, like! an for etemaH Food. like n fountaine alwaies powred out for luJa and Icrujalem to vvafli in, ic alwaies riins;, that is, in regard of Gods imputation, in regard of thefruitrhac comes to thefoule, and therefore we rtiould make daily uk of it for the comfort andftrcngthof our foulcs upon alloccafions. Wee have an advocate with the Father lefm C/yrili- the righteous, and hee is the propitiation for eur finnes, he is now an Interceflbur in Hea- ven, hee continually applies the fruit of his death now by his interceffion in Heaven. Againe, as after meate received and eaten, there is (Irength and comfort gotten for the affaires of this life ; fo likewife after thefoule hath digcfted and reliflied Chrift, and the be- nefits and prerogatives that come by him, after we have made the heavenly truths of Chrift our owne, thefoule is ftrengthencd to holy du- ties, itis fit to doe, it is fit to fuller, itisfittore- fift temptations, it is fit to performe all the fer- yices ot Chriftianity. In thefe and divers other refpefts Chrift is thebleffed meate heere mentioned, not himfelf alone^butconfideredwith all the blefled good things which we have by him : for Chrift (as I faid before) is never alone, if wee have him, wearefonnes in him, weareheiresin him, we arefreeinhim, we are redeemed in him, wee are* Kings in him, Priefts in him. Prophets in him, we are all in him, we have with him all the good things that he bath, for as we have not them without him,fo we have not him without N 4 them. 181 i8i The Fruitfull labour them, thofe that have the field, have the pcaric in the field, and they that have the pcarle in the field, have the field, they that have Chrift, have Chrift cloached with all hisbleffcd prerogatives, and priviledges, and comforts. But wherein lieth the difference betweene this meare, thisfoode of the foulc and other meare c" Inrhefe things. Fiift of- all, Chrift as he is from Heaven, fo all the graces and comforts that we have by him are all from Heaven, and they carry usto Heaven, all the other things are earthly. Secondly, all earthly food doth not give I but maintaine life where it is, but Chrift hee j is fuch a food as gives life, he is as well life as I food, I am the life. j Againe thirdly, the nourifliment wee have i from this outward food, wc tume to our fclves, I but Chrift this fpirituall meate, turnes us into himfelfe, transformes us into his owne like- nefle, for Chrift offered to us in the Gofpell being digefted by Faith, doth by bis Spirit change us every way into his owne like- nefTe, Laftly, all other meats are confumed in the fpending,and there will a time come when wee fhall not be able to relifti any worldly thing, our mouth will be out of tafte with thefe out- ward things ; But Chrift the food of the foule is never confumed, but growes more and more, and for eternaU Food, and when wee can le'irti no other, wee may re- I hfli this food that indures to everlafting life, it alwaies fatisfiesthe loule : all earthly things arc as fait water that increafe the appetite but fatisfie not, onely Clivift and grace ^nd the comforts we have by him fatisfie'and that ever- laflingly,theyareasa fprii'g that never dyes:: Ashehimfelfcin his owne perfon endures to cvcrl:iftinglif-e,foallthatwehaveby iiim is e- verlafling, grace is cvcrlafting, grace ends in calory: Chrift alwaycs fatisfics, though not Ivholy here,becaufe there muft be a continuall recourfetohim,yet hee will fatisfie hereafter, Bleffedarcthey thathmiger andthirji after nghte-- oufneffhyferthy f]}a!l be pittsjisd. Thus you fee what is meant by the food' that endures to everlafting life,and the reafoh of therefemblance,andthe difference that is bc- tweene this and other meace. Here are arguments enough then to enforce us to a labouring after this meate that endures to everlafting life, that is fo agreeable to the beft part of us, that is able to make us hap- py, to labour by Faith-to get. them to bee our owne. Now the labour required is efpecially to get a ftomacke to this meatc,God requires nothing ofuswhenwecomcto his delicacies but that we bring a good ftomacke with us, J will ther- fore fpeake a little of that, what wee muft doe to get an appetite to this fpiricuall meate. A good ftomacke we know is procured by iharp .83 ! iH TheFmtfuU labour fharpe things, tkePaJckall Lamb was to be eaten with fowre hear bsy if we would have an appetite after Chrift, labour daily to confider what a curfed eftare we are in without Chrift ; God hath left the Law as for other purpofes fo for this, that we iTiould feed upon the threatnings ofit,thatitf}iould drive us to Chrift: A le- gall faith is the way to evangelicall. Labour therefore thorowly to bee convinced of the need thou ftandeft in of Chrift, and then I need J not bid thee to labourfor the food that endures] to everlafting life, that will ftiarpen thy appe- \ tite after it : And beg of God illumination to I ' fee the ill that is in thee,and the ill that belongs to thee : God hath left infirmities and corrupti- ons in us on purpofe for this end, and like- wife we have tentations without us, we carry not onely a Hell within us ( which if God (hould not keepe in would carry us to defpaire ) but there is a hell without 'us, the tentations of Satan, the accufations of the Law- the anger and wrath of God; thus we fhould labour to be convinced of our wretched cftate without Chrift, the danger we are in if God iTiould take us hence on a fuddaine, this will force every day a frefh appetite and ftomacke in the foule to feed on Chrift. Secondly if we would fliarpen our appetites to this foodc, wee muft purge our ftomackes which naturally furfct of earthly things, purge the foule by a confiderationof the vanity of all other things that draw us from Chrift ; the reafon for aernall Food. i reafon why we have no better ichih of Chrift and heavenly things is,becaufe we cleave inour afFedions fo much to earthly things, we fet up Idols in our hearts inftead of Chrift, and wee cleave in an adulterous and falfe affcftion unto rhcm. Let us fet before us iMgi:ments of the vanity of all things but Chrift, and there can be no better argument then here is fet downe, they are all perifhing things : that which the foule negle(Ss Chrift and Heaven and happi- neftcfor^and is fo madly fet upon, alas they are all bafe inrefped ofthefoule,the whole world is not worth a foule, they are all perifliing things, of lefle continuance then the foule is 5 we fhould purge our fouksby fuch confiderati- ons as thefe. Then againe thirdly ; Exercife getteth a fto- mackf) let us every day fpend our fpiritual! ftrengthin fpirituall exercifes, in refifting ten- tationsjin withftanding the fnares of .Satan, in bearing thofe daily croffes that God laies upon us, live asChriftiansftiould live, and the exercife of a Chriftian life will inforce us to goe unto Chrift to feed on him, to fetch from him j fpiritual I ftrength; when in our daily exercife wefliallfeethecontinuallneede wee have of pardon for daily finnes, of comfort and ftrength againft daily corruptions and infirmities, this will make us fccde on Chrift and on the pro- mifesmadeinhim^ not onely on the promifc offorgivenefre,butonthepromife of a fupply ofncceftary grace, on that fwcet promife, fhat 185 i86 The FruUfuU labour. he rvi II not quench the fmoaking flax nor hreakc^ 1 the hruijed reede^ feede on him as a King to j fubduc our corruptions, &c, the daily ex 1 crcife of a Chriftian life will force us unco' i Chrift. i Againe, to whet our appetite after Chrift, | i confider the neceflity wee have of fpirituall j ; ftrcngth and comfort : when a man confiders i that he hath a journey to take, hee will eate to ; \ enable him to his journey, as Eltas was bid to ; i rife up and eatebecaufe he had a journey to go, i ; we are all to take a journey as farre as Heaven, I and we are to travell through the wildcrneffc } of this world, and wee fhall be daily affaulted I (befides our inward corruptions) with divers ! tentations,and therefore we had need every day ' to fetch ftrength from Chrift: and confider that fickneffe will come^and death will furprizc us, andifwehavenot Chrift we are wretched creatures without him: and though wc have I applied Chrifttoour felvesand made him our [owne^yct a timcof defertion, a rime of try- 1 all will come : Thus the neceflity of fpi^ rituall ftrength will force us to feede upon Chrift. Againe to get us a ftomacke tothefe things, let us convcrfe with thofc that are fpirituall, with thofe that are heavenly minded, that have rafted of heavenly things, when we fee them delight in reading, delight in hearing, when we fee them contemplate of Heaven and heavenly things, on Chrift and the benefits wee have _ by for eteYnaU Food. by Chrift, on the bleflcd condition of a bcrtcr lifcandofthe world to come, when wee fee thefc perfons that arc better then our felves, that havclcflc caufc then we, take fuch paincs j fortheirfoules,wewiIlben(hamedofourown j negIc(S,and it will be the difcourfc of a foule I prefcntly with it felfe, furely there is fome ex- cellent flrengrh and comfort in thefc things, j foinc extraordinary fweerncfTe and rcfrefliment I I that thefc men find, that they fo fall to them; ic is a great advantage to convcrfe with thofc that : are i'pirituall. j And laftly,to put an edge to our dull appe- I tites after this food^confider we know not how foone this table that Chrift hath fpread, thefc I dainties that wifedome hath provided for us j in the Miniftry of the Word may bee taken from us, therefore let us fall too while we have them; We flioulddoeasthofcdocthat being I at a feaft and have negleded feeding, at the) latter end when they fee all ready to be taken away fall too a frcfh : wc know not how long wc may enjoy thefc bleflcd opportunities, therefore now with/A,letuslay up againft a time of fcarcity, there will a hard winter come, therefore let us imitate the wifedome of that poore creature the o^;?^, to provide againft winter : Now while the lubde is let us take out a pardon : there is a time of fpending to come y novj let us get eylein our Lamps : Now is the feed time, now are the waters ftirred in thcpooleofi^eM^y^^: Now is the acceptable \ time 187 m TheFruitfuU labour time of grace, wee know not how long it fliall \ continue, therefore now let us labour for the \ food that enduretli to cvcrlafting life. I never \ knew any repent of the paincs they had taken j for their foules, but many that have lamented j and bewailed the precious lime they have fpcnt, and thatthey have not beene good hus-l bands for their foules : It is one fpeciall point of heavenly wifedome to take advantage of our precious time, to fill it up with holy excr- \ cifcs 5 let us often offer this confideration to ; our foules, wherefore was I fent hitherinto this world, what is the end why I live hecre *: is it i to fcrapc together perifliing things and fo toj perifh with them, or am I not rather fent hither | to get out of the ftate of corruption wherein we all are by nature ^ to get into Chrift, to make him mine own, to be turned into him,tofeedon him,to get joy and comfort, and ftrength from himtf isnotthisthcendwhy Uiveheerec' Buttogoeon, and to make anufe of triall, whether we have as wee fliould doe relifhed andtafted Chrift, whether wee have fed on this meate or no. How (hall wc know that ^ I anfwer,we may eafily know it : For firft of all, if wee have relifhed Chrift and the good things by him, we difrclifh all other things,we begin to have abafer efteeme of all earthly things. It is with the foule as it is with a Ballanccwhen Chrift is high in the foule,othef things are loWjand when other things are high, Chrift is low in the foulc : Chrift was high in Pauls i fi^ eternal! Food. 189 Paulj [onl^y therefore he cfttcmcd all as dung incomparifon of the excellent knowledge of Chrift. The poore Woman oiSamxria when (hee had heard Chrift,andtafted the fwectneffc that was in him, downe goes her water-pot, and {hce runs to the City and tells them, I have feene a man that hath told mce all things y is not this the Uiiepah? Zacchefis,whcn he had tafted of grace, and had the pardon of his finnesby Chrift, ^^7? my goods I give to the -poore, Szc. when grace is planted in the foule, when the foule hath tafted once of better things, there will be ameane and bafe efteeme of earthly things: the more the foule feeds on heavenly chings/the lefte refpedi it hath to temporall things. The foule is a finite Effcncc, and it can- not fpend it felfe on all things^the more it runs intofcveralls, the more fliallowit is toothers^ asinaftreame, when it is cut into many chan- nels it runs weakely in the fcverall, whereas it ! runs ftrongly in the mainejfo it is with the foule, iwben it is fcattered,as the poore ifraelttes were about the land of iEgypt to gathe^ ftraw, to j gather thefe perifliing earthly things,it is weake jto heavenly things, it hath little ftrength to thofe, but when the courfcofit is wholy bent jtothofe, there are but weake or no defires run- ning to thefe eanhly things, when once the foule of a Chriftian hath had a true taftc and re- lifhofthe things of Heaven, it lookes witha defpifing eye up©n whatfoever is hecrc below j when once it hath tafted of Chrift, then efpc- 1^^^ — , ^^^"y \^o The Fruit fuU labour. ciallyitgrowcsout ofrclifh with poyfon,thcn away with Popery, away with falfc dodrinc, away with hypocrific, and formaUty in religi- on. Againe fccondly, wee may know that wee I havetafted Chriftand fed on him, and on the} good things that are by him, when wee are j I Itrengthened by our feeding, when wee arc ' i Orcngthened to duties, ftrengthencd againft I I tentationsand againft corruptions. Thcu faift ; i thou bclecveft on Chrift and haft ma- e him thine own, what comfort and ftrength feelcft thou by Chrift ^ art thou able to encounter i a tentation < art thou able to refift a luft r art ! thou able to performeholy fcrvices^ If there be no ftrength in thee,but every tentation turnes thee over, and thou yeeldeft to every bafe luft, where is C hrift^ canft thou beleeve Chrift to be thy King,and yet fuffer thy lufts to beare fwayinthee^ canft thou beleeve that Chrift isaPricftthatdiedforthyfinnes,andyctcheri- ftieftandloveftfinnec' canft thou beleeve that) Chrift is in Heaven and that thou art in hea-j venly places with Chrift,and yet haft no mmde j of heavenly things, but art carried away with | every earthly thing ^ No, thou haft not yet ta- , fted how good and gracious the Lord is, thou ' haft not yet reliflied the heavenly Manna: the! fbulc that feeds on Chrift is ftrengthencd from | fpirituall reafons and fupernaturall grounds ! and divine principles drawne from Chrift to | duty, fo that it is enabled even with a holy vio- ' lence ' I for etc rnaO Food. Icncc CO doc any thing tor Chrifts fake; for the foule rcafons thus, Chrift 'gave hinifclfc to death for m cc, I wil 1 therefore (if nc cd bc)give my fclfe to death for him. Chrift thought no- thing too deare for mce, Ivvillrhinkc nothing too deare for him, this pride, this vanity that I am tempted to^thcfe were the fpearcs that were the death of my Saviour-thus the foule fetches rcafons from the death of Chrift to ftrengthen it againft temptations,to ftrengthen it to du- ty : and fo for the matter of comfort > after meate hath beenc received wee are refre- flied,ifthe foule be fweetly rcfrefhed with the comforts that are to be had in Chrift, and in the Word of Chrift, it is a figne wee have tafted Chrift : thofe that have trembling and difcou- raging hearts and foules, that cannot reft nor re- ceive comfort,it is a figne they have not rightly tafted Chrift, Cf?//?^ fwto met (faith Chrift) all yec tfjAt art voeofj and heavie laden^ and yee jha/lfnde reft to your feules 5 in Chrift there is reft, out of Chrift there isno reft ; and fo like- wife thofe that have corruptions bearing fway in them, it is a figne they have not fo much as touched Chrift, for if they had but touched Chrift hec would ftop the iftue of their cor- ruptions; the poore woman in the Gofpellas foon as flic had touched Chrift,hcr bloudy ifTue was flayed, fo upon the leaft touch of Chrift by faith,therc will be an abating of corruption. Thirdly, in the bodily life we know, after a good mcale^thedefircand appetite is fatisfied 5 O fo 191 Ipl TT&f Frmtfia labour fo the foulcthactaftes of Chrift^ it hath fwcct fatisfaftion and contentment : O the fwcct fatisfadionthataChriftian foule hath above a Heathen. A Chriftian that hath Chiift need notgoeout of him for any thing, it hathfull- neffe and fatisfadion in him in all cftatcs, both in life and in death ; doft thou finde Chrift, and the priviledges and prerogatives we have by him, doft thou finde the Word of Chrift and thepromifes of the Word fully and fufficiently fatisfic thee, then it argues that thou haft fed on Chrift, for Chrift being received by faith into the foule, gives it fullncfle and contentment. Laftly, to name no more, as men (if they have the grace of God in their hearts) will give thankes for their bodily food-, foit is an evidence that wc have fed on Chrift when our hearts and tongues are enlarged to praifc God for Chrift^ for the comforts and contentment and fatisfadion that we finde in him and in reli- )gion5 therefore Saint Foul begins his Epiftlc to the EpffeJians^With Blelfed heeGodthe Father of eur Lord leftis Chri^^ ivho hath blcffcd us . mth idl fpirituall hlepngs in hcm)tjdf fldcesin Chrijl, And Saint Peter being led by the fame jbleired Spirit, his heart being full, his mouth isfhllofthankes,5/hecrc is powcr^and here is authority to give it. Heere is will, Chrift will give it, why^ be- caufe he is the Sonne of man. What ufe is there of thefc words in this place ^ why doth he not fay which the Sonne of God (ball give you < O the Sonne of God without the Sonne of man is indeed aFountaine of good things, but he is a fealed Fountaine, alas of no comfort jOqr comfort is in Hraanuell God-Man, all our com- fort is to be brought back to God from whom we fell inParadile, and we muft bee brought bnckeagainc io God by God, but unlcfle God had become man,tran had never come backc againe to God, i1>ercforc all the union and communion we have with God it depends on this 199 0.00 ThcjEruafM labour this firft union of Chrift with our flattnr,,ihat thc.Sot>nC:of God became the Sonne erf* man [3isSium\y^uJlme faith) for now cbenc:?st uni- on that we bexromethe Sons of God it comes from this, that God* became man : and there- fore he faith hecre, the Sonne of man pall give ,h ymi yoti need not cUmbe up to Heaven to ; fetch this food that endurcs-toeverlaftinghfe, ' for the Sonne of God is conhe downe from ■^. Heaven tQEarth,to take the nature of map ,and iti that todie.,inthattofatisfie Gods wrath, and fo to become thisbltfled and everlafting food. The Sonne of man, the fecond *ijAdamy as by ; one man we all come to mifery, fo by the. fe- cond Kyidam (by man) wee are reftored to a \ bkffcd condition againe : therefore he faith i hcerc theSenneofmm, becaufc in the iiumane' nature all our falvatbn was wrought : indeed the worth andefficacie of our ialvation comes from the divine nature, bjut it was wrought in ; mansmture, the divine nature could notworkej it alone.But I will notdwell on this. ')lhe Sonne cfmanfhatlgheu you, youneedc not feareit,God is become raan onpurpofcto give it you-) we may now boldly goto a Media- tor which is made bone of our bone, and fleih of our flc(h, wee fhould have feared and trem- bled if hec had onely heene God> but now all grace and comfort is hid in this nature of ours in "Chriftr: if Chrift had not tooke this poore wretched nature of ours upon him, it-had bcene ahatcfiillnaturetoGod, God hated the nature of ix>retemaJiF6Q(L o^mim, buc now bccaufethc $onne of God is become the Sonne of man, our natiueis b nay if you doe not receive him you finne damnably, you commit the greateft finne that can be ; He came to fave all that will come under his blcf- fed governmentjthat will kilTe the Sonne, Who- foevermSJct him come and drinke of the rvaters ^////ir,all the good promifed by Chrift is pro- niifeduponourreceivmgof him, upon the o- bedientfeofour Faith, there is nothing requi- red but a will to imbrace him and to be under his government, there is no exception made of finnesorperfonsortimes. t^t what time foe. vet 4 ftnner regents, whatjoever fimer, rvhdtjo- ever time or what foe ver thejir^nes hee, if he repents Chrift is ready to receive him. If you pretend your unworthinede and want ofexcellencies^hee takes away that objeftion. Come unto me all that are weary and heavy ladeny Come buy without money, ^nd here in the text, the Sonneof man jhaS give ity and what fo free as guifr^ If you pretend you have finned fince your calling, and that you have finned againft confciencc , and knowledge, and therefore now you have no further hope of Chrift ; re- member that fW 2. C#r. 5. fpcakes to the Co- rinthians that were in the ftate of grace, / he- feech you t$ he reconciled to G^dy and in leremy 3. Returne againe you Backeflidsng jfrael, and IwiHheale your Backefiidif^gs, and againe, will p 3 4 RCYCtl. Mat.Il.28. in The FruipfuU labour 4 mm receive a wife that hath played the harlot and brokmthe band of marna^e ^ Tet returne O houfe of ifrael and I will receive joh. There- fore runne not away from God, though thou haft finned after thou art in the ftate of grace, come againe J bcfeech you ftill Chrift is to be received, the doorc of grace is al- wayes held open, and the golden fceprer continually held out as long as we live in this world. But yet it is not good to ncgle, therefore labour,be.j caufehc will give it, in labouring we fhallbec fure to have it,do that which belongs to thee and ' thouflialtbefureto have that which belongs! to God, thou fhalc finde Chrifl, and Heaven, j and glory, and all in the ufe of the meanes: But • he gives nothing without labour 5 there can be I no good done in earthly things without labour, J and doe you thinke to have Heaven without la- bour c* No, fpirituall things are againft the ftreame. Heaven is up the hill,ihere muft be la- bour,theremufl:be driving againft corruptions within and againft temptations without, and our labour it is ahappy labour, it is not a barren labour, our labour is not in vdne in the Lord, as the Apoftle faith, wee that labour for the food that endures to everlafting life, we labour forfomewhat, but worldlings that beate their braines,and tire their fpirits,and rack their con- fciences, and wearc out their bodies, it 1% all for nothing, it is for that which is vanifj and vexation offfirit^iot that which they muft leave behind them. AnueChriftian (to encourage him to take all the paines that may be) hee Ja- boftirs for fomething, it is a hopefull and not a barren labour : And (beloved) bleffedarewe that wccan have this food for our labour, that Cmcc fear efcrridll Food. fince the fall wcc can recover by the fccond K^dam a better cftate then wcc had by the firft. And our bleflcd Saviour ce the end he might diftinguifhtruc Chriftians from Hypocritcs,cn- joy ncs this duty of labouring fo much the more, for we have many in the Church that thinke to haveChrift and his benefits without labour, as if Heaven would drop into their mouthes, they can fay that God is mercifull, and Chrift died for us, but you fhall in the meane time finde them carelcflc of reading, of hearing, of praying, of the Communion of Saints,e^r, arc idle in working out their falvation with fearc and trembling, negligent in felling all that they have for the Pearle, will part with nothing for Chrift, I fay to diftinguifli thefe Hypocrites from true Chriftians,thcrcfore he faith. Labour, to (hew to us that oncly they that labour for Chrift in the ufe of all good meancs, that la- bour for the true knowledge of him and for faith to receive him, that fell all for him, that takepaines to grow in grace and in union with Chrift, that make him their beft portion in the world, and delight in him, it is they oticly that have intcreft in Chrift^onely the painefull Chri- ftian is the true Chriftian.. Therefore I befeech you, as you would have it difcerned that you arc not Hypocrites in the Church, bee ftirred up to ufe all fanftified i j meancs to know Chrift, tobeleevc in him, to I know that you ^rein a communion with him, \ that 2lp ^\ X20 Hcb.4. that ypub^lofiguatohini. Benotdifcouiagcd,! you fliall have reft cr^ long. There is, arefl for , the people of Gedy as the Apoftle faith to the \ //^^rewe-^^. Indeed fo long as we'archeere be. | low thereis labour joyned with wearineffc, for we have great conflids with corruptions and \ temptations,with enemies within^and enemies I without, but be of good comfort we (hall at laft come to a reft, to a reft perpetuali and everla- fting : It is true, in Heaven there ftiall be labour, for we ihall bealway praifing God, but it ftiall be labour without wearinefle, labour without conflift, there ihall bee no corruption within,, ftornodivell without, Satan could enter into Paradice below, but hce ftiall never enter into that heavenly Paradicc,thcrfore be incoura- gcd to labour for awhile,thoi]ghit be tedious, bccaufe of corruptions and temptations, ^jmc of Heaven, TheefoUp^ni- fiiation Qf ihe Kjn^d$mt •/ Heaven- I. Heaven* State of grace- Meanesofime fecond comming, while there is a Gofpcll preached, which is the Minifterie of the Spirit, the Spirit will bee working, and there are fuch glorious things in the Gofpell, that there will bee violence offered , fo while there is a people to bee gathered, and a Gofpell to be preached to gather thera,and a Spirit that workes by that Gofpell, there will be violence in the Church otferx^d to the meancsof falvarion, Firft, The flate of the Churchy together mth the meanesythe Gofpell preached^ it u calUd The Kingaomt of Heaven . Befidesot^^ers, there are three maine figni- fications of thefe words, The Kingdome of Hea- ven, Firft, the famous, leading, proper fignificati- on is the ilate,and place where God himfelfe, and his people are moft glorious, The King- dome of Heaven ; all the oiher fignifications end in :hat; But fccondly, bccaufe all that fliall come into that glorious Kingdome, theymuft bee Kings here firft in the ftate of the kingdome of grace, which confifts in rtghteoufneffeypeace^ dnd joy in the Holy GhoBy in the graces and comforts of the Spirit, therefore the ftate of grace comes to have the name too ofThe King- dome ofHeAvm. And thirdly, becaufe grace in this world cannot be attained without an or- der, and meanes, and difpenfation from God 5 hereupon, the difpenfation of the mcanes whereby wecometohave grace isalfo called The Kingdome. The unfolding the myfteries of falvation Violence Viiimous. falvarion in the Gofpcll, is called the King- doiTCoFGod. As Chrift faith, The King- dcme $f God p^all ke taken from you, that is, the preaching of the Gofpell, therefore fhc^ GofpeU is c^l\cd the Go(fellofthe KingdomCyTinA the Word ef the KingdomCy becaule by this Word wee come to have grace, and by grace, glory 5 there is no glory without grace, and no grace without the Word, one makes way for another. The preaching of the Gofpell doth caufc a Church (which is the Kingdome of Chrift) wherein hee rules by the Scepter of his Word, by which Word, Chrift and all his riches,and glory, and prerogatives arc un- folded, and thereby grace is wroughr,and grace leadcs to glory. This connexion and fubordina- tion is tobee obferved. Firft, for the conviftion of thofe who doe not indeed belong to the Kingdome of Heaven 5 every man is ready to talke of the Kingdome of Heaven, and the glory there* I but there is a fubordination of grace, and of the mcancs of grace; how ftandeft thou affc<5ied tothemeanes of flilvation, to the Word ef the Kingdome, tht^ Ward of It fe. The Word of reconciliatton? for it hath ilic name from all the excellencies to which it brings us,to fhevv,that as we valew life, a Kingdome, reconciliation, and all that is good, fo w^emuft valew this Gofpell, or clfe it is a prefamptuous confidence ; if the pri- viledgesof grace and glory belong to us, wee muft come to them, by thcfe fteps; thofe thatl ^^^ Qj regard' 227 ^ gmuid of 228 2. Of tomJQYU Fioknee ViRmotis. regard not the Gofpdl andmeancs of falvati- on,thcy have nothing ro do with grace nor glo- ry , they are hereby convinced of arrogant folly, Againe, it is a ground to comfort vsrcake Chriftians that regard the meancs offalvation, and yet feare their felling away^ be of good comfort whofoevcr thou ait, God hath knic and linked thefe together, all the power of earth and hell cannot breake onclinkcof this chaine 5 confcionable attending upon the meanesand grace and glory will go together. Therefore hold on, attend upon the mcanes of falvation, and waite with comfoit ; The GofpcUof the Kingdome will bring thee to grace, and grace (though it be but anearnefi, but a little meafure) will bring thee to glory. Where God hath begun a good worke he will finifbit, he will fecondone benefit with ano- ther, diligent attending on the meanes with gracejand grace with glory. In Scripture, works have their denomina- tion from that they aime at, as the Apoftle faith, ICet have cruet ftd the oldmdn, znd yeeare crucified mih Chrilf, becaufe yee are in doing it, and yefliall do it perfeftly ; fo we are Saints, becaufe wee (hall be fo j wearc Kings now,be- caufe we are in part fo, and we fhall be fo fully hereafters fo grace is called the Kingdome of Hcaven^becaufe iris the undoubted way to the Kingdome of Heaven and glory. God would helpc our faith by the very title, for wee arc not cleftcd to the beginnings onely of giory> Violent ViSimOi^S. glorVjbuttothepcrfcdionjas it is excellently ict downc, Bfhefi. We art elected td glory iy mtanes md beginnings *^ therefore undoubtedly we may hope for the accomplifliment when we fee the beginnings. Why is the ftatc of grace and the meanes of grace and glory it felfe called the Kingdome of Heaven? t^nfv. Becaufc they arc all of and from Heaven, the one is in Heaven the Kingdome of glory, and the other the Kingdome of the Word here, and truth and grace which arc by it arc from Heaven, the truth we have and grace from that truth come from Heaven, yea and Chrift the Author of all is from Heaven and they all leadeto Heaven. Which (hould teach us with what minds to converfe in the hearing and reading of thefe things,with heavenly afFedions. And it flicwes hkewifc why worldlings and bafe people arc no more affefted with the things of the Gof- pell> bccaufe it is theKtngdcmeof Heaven. If it were of the world we (houid have it fought with eagerneflc enough, though it were a Icfle matter then a Kingdome : but it is a Kingdome 0f Heaven remote from flcfli and blood, there muft be a new Spiritto worke a new fight and a new tafte, to woike a change in the heart of man,andthenhe ihallknow the things of the Kingdome (rf Heaven. He muft come out of the world that will fee this Kingdome, as in Reve. !?• C^^^ ^^^ of Babylon. A man muft come 0^4 our 2X9 Siefi. Anffv, fVbygr^ce mtd the meaner of it are called the KsngtUmc §f Hea'^tn IflytU things of the Go^eM are JUgbted. 250 Violence Victorious. ^^• f^nfr* lohn 7.59, out of ^ntichrifts Kingdomey to fee the bafe- ncfleofir, he carina: feci: in ch^ middeft of it, fo we m'jft co:ne ou: of th*? world if we wojld fee the. glorious Kmgdome of Chrift, it is a heavenly Kingdome. Therefore the- greatcft potentates of the world muiT: abafe theiu- felves, there is^no greatnelTe in the world c:xr\ helpe theni to this heavenly King- dome. Bat why fliDuIdthe Gofpelland the ftate of the Church in the New Tcftament bee called the Kingdome of H-aven and receive the date now;: wasicnottheKingdcnie of Heaven be- fore f ^ ' ■': r ' 3 anfwer, it is the manner of the Scripture to give titles to things from the glorious maii- fcftationofthenijthirgs are faid to bee when they arc glorioufly manifefted. The Myftery of Chrift is faid to be revealed now in the ! timeoftheGofpell, it was knowne before to \K^damxwd i^hraham and the reft; but now ! theiewasamore apparent glorious manifefta- 1 tionof it, therefore now the n-ianifcftation of I Chrift and the good things by him, they are called a Kinz^dome-^ before it was kept inclofed in the pale ofc he lewifh Church, it was vailed under Types, ic was hid in promifes that were darkc and obfeure, but when Chrift came, all was taken off and Chrift was unvailed. It is faidintheGofpell, The Holy GhoH was mt gi- ven yet^becaufelefuswas not yet glorijicd. The Holy Ghoft was given before, but not fo fully ^ and Violence Victorious. jandplcntifullyrSo there was a flare of Heaven before men were favcd, before the comming ofGhriftrButitwasnoc czWcdthe KingJome ^ HcAvcnM was not a ftatc of liberty and free- dome from the bondage of ceremonies, ^c. And there is rcafon that there ftould be vi- olence offted to this ftatc and meanes/and gra.ce wroLghtby ir>itisaKingdomc: it is no grea: wonder that a Kingdome iliould fuffer vio- lence, efpccially fuch a Kingdome as the A^^V;^- domt of Heaven. What is in a Kingdome c' There isfirft of all freedome from flavery and danger, a Kingdome is an independent 'ftate, there is none above it,he that is a King is free, independent and fuprearae- Thenagaine a Kingdome is a full ftate, there is aboundance and plenry of people and good things in a Kingdome. Againe> in a Kingdome there is glory and excellency: (where is it to be had elfe<) all thcgloryandfufficiencyand contentment that Earth can afford. Now in that the ftatc of the Church by rca- fon of the glorious Gofpell is called a King- dome.Firft it is a free ftate: as indeed the Word d$th make m free from former bondage. . In particular the Gofpell of Chrift it frees us from Jewifli bondage, and from all kind of bondage fpiritnall. if the Sonne make youfiee yee ure^ \Jrce indeed. A Chriftian is above al!,he is over fin and Saran and theLaw,he is frec& fupreame and independcntall arc under him. A Chriftian as ^^ In a /(ifi^Jome there U Freedtiae* Plenfy. Gkry- loha 8j<5. 1 Cor.i.iJ. Chrtft Unity pkil.4,IJ. Violence l^t&orhus. asaChiiftian,bcis under none but Chrift, un- der no creature. The (j^ritudB man judgeth di things, yethee UmfelftiA judged ef n^m^. I fpcrakc not of civill differences; But as a Chri- ftianisa member of Chrift, and a citizen of the Kingdome of Heavea, he hath a kind of in- dependent ftate, his confcience is onely fub- je^ to God 2nd Chrift; but all earthly things he commands,they arc under him . And 2. the fta'e of a Chriftian is a full ftatc-: God is his, Chrift is his, k^U things 4rf A//, fomuchasfliall ferve to bring him to Heaven , that which is truly good is direftly bis,and indiredly all other rhings are made his by Chrift,who hath the authority and power and ftrength of a King to command all things to worke together for his good: death and finneand all that befells him arc thus his. And then he hath a fpirit of contentment in the want of good and of patience in thefuf- fcringof ill,that he can dee dS things (as S^ F4/1/ faith) through ChriH that Jirengtkneih himn What he wants in outward things, he can fetch fupply from ihcpromifes oft he Gof- pell, he can fetch fupply from Chrift, and fit>m the ftate to come, and what he wants in other things he hath in grace which is better. Jftatfjihiof 3. It is a ftate likewife of glory and excel- leney : but k is a fpirituall glory, and there- fore it confifts together wi ' h outward bafcneffc and mcanenelTe, it is a glorious ftate to be the Sonne $fG$d, to be heirts of Heaven^ hcires of all things Violence Vi£torioi^. things in Chnft,by chci>pirit of Chrift in him he rules overall. How glorious is the Spirit of I God in a Chiiftian in the time of temptation and affiidlon, when he hath a Spirit ruling in him,thac is ftronger then the world and allop- pofitions whatfoever 1 The ftate of a Chrift- ian is glorious even in this world in the begin- nings of it. What then is the glory that is to be revealed on the Sonnes of God in the ddy ofrcvdAtion ? It cannot enter into our thoughts, it is above our expreflion, nay it is above our I imagination and conccir ; Thus you fee there is great caufe why the Kingdome of Heaven jhould fujfer violence. When Crownes and Kingdomes are laid open to people with hope ofgecting them, cfpecially fuch a oneas the^ KingdemeofHeAveniSt it is no wonder if there be i/;>/^^r(f offered to get them. The next thing is the affesflion of thofc that fceke after this Kingd$mej\us violent. TheKinghme of Heaven fnfereth violence. How do:h the KingdemeoffleMveH, the Gof- pcll and meanesofgrace/^jfVrv/W^^rc-^. Firft,becaufewhen thcfc good things were revealed hy John Bdfttjl and then by Chrift, and after by theDiliciples and Apoftlcs, many thronged into^^^ Churchy which is the gate of the Ktngdome ofHeAven : they all prefled to be of the Church, to heare the Word of God. They hung as it were upon the word of Chrift 3 _ upon »}5 1 loha 4« 4. Roma, 5, I. ^1 regard 9/ the ^^titude. 3± Luk.12. I. Mat.3.5, in regard of tie affeUtan. Violence Vi^oriotts. 3- Ihe per/on: which tvere I. Simers^ 2. Poare. 3- <:tran^ ers. I upon his mouth i they picfTed fo, that thy trod cne ufon another ; r.nd it isfaid ihcy all came out to hearc John Bafttft^ lerufaUm and allludeaand ail the region rotmd about Krddr}, fo that in re- gard of the multitude there was violence* And I hen in regard of their afFcdicns, their zealeto the good things of the Gofpcll was j ew^ger^and earncft : To be Citizens of a King- ; dome,to partake of the meanes of fal vaiion, to ' ccmetogrrxe, and fo to glory, itm.ade them ; wondrous violent. In regard likewifeof the perfons, the King- ' dome ofHedvenfufered violence J the perfons be- '; ingfuchas might be judged to have no right I unioit, Alas for pocrc wretched finfull men ; and vvoemen, that had beene notorious finners i to come to receive a Kingdome, to become i KingSj this was ftrarge. What had iinners to I /^^i7; for beggars to become Kings, pcore men, that were advan- taged by their outward abafement to come to fpirituall poverty/ 'Againe, they were CenvXcSyMtents from the tomtron rveahh oflJr/i4/I and grangers from thc^ Covenant of pomife^ Heathen people. The levies ppere the chtldrent^f the Kingdome, the Gcn- tiles' Violence ViRorioiis, tiles were forreincrs and ftrangcrs-, now for thefetocomein, and tht children of the king- dome to be (hut our, it nriuft needs fuppofe vio- lence; where there is no apparantright,thercis force. Now what right had the Gentiles (that were little better then dogs) could they have any thing to doc with the kingdomc^ Idiith Chrift, theytakeitby violence, and the Jewes, and the proud Scribes and Pharifeesrhat feeme to be the apparant children ofthekingdome ^)aII at length be Jhut out. They that were frU (in outward prerogatives) jhall hee lafl^ and they that tvere lafi (the Gentiles, finners, meane people that take the advantage of their bafe- nefTe, and finnefullnefle, to fee their unwonhi- neffe, and to mrgnifie the grace of God in Chrif}) fhall hee firfi. In thcfe refpeds the Kmgdemc of Heaven is faid to fuffer violence. People will to Heaven what ever come of it, when thefe good things are difcovered they will have no nay. Hence wee may Icarne this. That it is the diffofition of thofe that aretht^ 2JT Matac.id. BoU. true members of tht Church ofGcd to he eager and i he i-fpofimn violent Thofe thatintendtoenterintrothc Kingdomc, Tm. they muft throng, and ftrive to enter; and when they are in, they muft*1i:cepe: the fort, and keepe it with violence. There isindeed a violence of imquity and in- 0^. juftice, and fo the people of God of all others ought not to be a violent people; D^e violence to of cyriflians eager and viO' 1^6 Grounds of thU vidlence, I. Oppoption, rCii.iio.j, 'fromtheplk* Visdm^ ndi0ri(^s. tone mjft, faith the Bapcift to the fbuldiers, Luk^ 3.14. violence rather debars out of the king- ; domeof Heaven, then is any qualificatioo for | it : But this is another manner of violence which our Saviour here fpeakes of, neccflary j for all that defire to enter into the Kingdomc ; of Heaven, and that for thefe reafons. Firft, betwixt us and the blefTed ftate wee ; aime at there is much oppofition, and there- | fore there muft be violence. The ftate of the Church here, the ftate of grace, andtheenjoy- ing of the meanes of grace it is aftate of oppo- fition* Good perfons,and good things, ihcy are oppofed in the world. Chrift rules in this world m the mddcB of his cncmes^ hee muft have enemies therefore to rule in the rpiddeft of, he muft bee oppofed, and where there is op.pofition betwccne us and the good things that wee muft of necefficy have^ wee muft breake thorough the oppofition, which cannot bee done without violence. Now the meanes, and graces of falvation they are oppofed every way, within us, and without us. I. They are oppofed from within us, and thatistheworft oppofition: for Satan hatha partlc within us that holds correfpondencie with him, our owne traiterous flefli 5 in all the degrees of falvation there is violence hence ; in effeftuall calling, when we are called out of the kingdomeof 6atan, he is not willing to let us goe, hee would kcepc us there ftill, and when we come to have our finnes forgiven in _______ jufti- Violence ViRorious, ^7 juftification, there is oppofition, proud flefli and bloud will not yecld to the righteoufncffe of the Gofpell; it will not reft in Chrift, it i will feeke fomewhat in it fclfc. In Sanftificati- ! on there is oppoficion betwecnc theflcfh and the Sprit: every good worke wee doe, it is gotten out of the fire (as it were) it is gotten by violence, in every good adion, whether it: be to get grace, or to give thanks to God, how many carnall rcafonings are there ^ If a man be to give to others, the flcfh fuggefts, I may wantmyfelfe. If he be torefornie abufes in others, he is ready tothinke, others will have fomewhat to fay to me, and I (ball beoffencivc tofuchand fuchmcn. And then the aflfeftion 1 [ to earthly things chaines us to the' things be- [ low, and felfe-lovc prompts amantofleepein a whole skinncj wc love our wealth,and peace, and favour with men, fo that a man cannot come to the ftate of grace without breaking through thefe, and hereupon comes the necefli- ty of violence from the oppofitionfrom with, in US5 wee muft offer violence to our felves, to our owne rcafon, to our owne wills and affeifli- ons, T0n hsvt n0t jet refijied unto bloody faith the Apoftle^ wee doc not refift by killing others, butweourfelvesrefift to death, when rather then we will miflc of Heaven, and hap- pinefle, and rather thcp we will not (land for the truth wc will ftitfer death. 2. Againc there is oppofition from the world, on the right hand, by the fnares and de- , lights rHmih$w9rU 238 Violence Fi£toriogfs. Irem Satan, G$d/eemes an enemy. lob 13.16. a. Td dijferenct true Cbrifiiani fr^motbers. lights of the \vorld5to quench the delight in the good things of the Spirit^ and on the left hand, by feares, and tcrrors^and fcandalls to fcare us from doing what we ogght to doc. i 3. And then there is oppofition from Satan I in every good aftion, hebefets us in prayer j with diftraded thoughts, and in every duty, I for hee knowes they tend to the ruine of him I and of his Kingdome. There is no good a(5li- j on but it is oppofed from within us, and with- j out us J the meanes of falvation, and the acten- ifing on them, they are not without (lander and difgracc intheworld. God will have this vio- lence therefore, bccaufe there is oppofition to the meanesjto the attendance on them,to grace, to every good adion, to every thing that is fpi- ritually good* Nay, fometimes God himfelfe becomes a perfonated enemie, in fpiiituall dcfertions he feemes to forfakeand leave us, and not onely to foffakcus, but to be an enemy, to rvrite httter things againfi uSy and that is a heavic tempta- tion. Againe, God will have this violence, and driving, as acharafter of dififerencc, to (hcw| who arc baftard profeffors, and who are ! not, who will goc to the price of Chriftianity, ! and who will not. If men will goe to Heaven j they muft be violent, they rauft be atthecoft and charges, fometimes to venture life it fclfe and whatfoever is deare and prerious in the world. A man muft be fo violent, that hee mofir^ I Violence ViSlarious. muft goe thorough all, even death it fclfe, (though it be a bloudie death) to Chiift; this difcards all l«ke-warme, carnall profefTors, who (hake off this violence; in all eftates of the Church it is almoft equally difficult to bee a found Chriftian ; for God requires this vio- lence even in the moft peaceable times. Now the truth and religion are countenanced by the lawes, yet the power of it is by many much oppofed. Therefore hee now that in fpight of reproach, in fpight of flander will beare the fcornes caft upon the Gofpell, that will goe With Chrijl without the gate, hearmg his repr$achy fuch a riian may be faid to be thus violent ; it is an eafie thing to have fo much Chriftianity as willftand with our commodity, or with pleafure,^^^. but to have fo much as will bring us to Heaven (I fay) it is equally hard in all times of the Church, it requires vio- lence to carry us thorough thefe Icfler oppofiti- ons. Againe, God will have us get thefe things with violence, that we may fct a greater price on them when we have them ; when we have things that are gotten by violence, that are got- ten hardly, O we valew them much, Heaven is Heaven then, things that are hardly gotten, and hardly kept^are highly prized. Againe, the excellencie of the thing infor- cah violence; it is fit that excellent things Ihould have anfwerablc affedions. Now it being a Kingdorac, and the Kingdome of R Hea- 239 Heb.i J.ij. Tofet a higher price on thU Kj-ngdome, 4- Ihe excellencie ©/ the things* 240 The mcefity. Luke 13.:j4. Vhknce ViUmom. Hc^aven, what affecaion is anfwerable but a violent ftrong affecftion c' Againc, together with the excellencie, the nrceifity requires it ; for the Kingdome of Hea- ven, it is a place of refuge, as well as a King- d.^me to inrichus. There were Ciiiesof refuge among r he Jewes, when a man was followed by the avenger of blood, he would run as faft as he could to the Cicic of refuge and there hewasfufe, fo when aguilcy confcience pur- fucs us, when there is a noife of feare in the heart,when Gods judgements awaken uSjSc hell is openAvlic:! a man apprehends his eftate, and is convinced what a one he is, and what he de- ferves, of necefCty hewillflie to the Citieof refuge, and where is char, but in the Kingdome of Heaven, in the Churchy happic is he that can but get in at the gate of this Kingdome, there is no doubt of his going in further 5 but there muft be a ftriving to enter. in at the gate^ and then there he (hall be hid in his San&ua- ry; asthepurfucd Doves, gee into their nefts, and the Connies hidethem in the rock, when they get that over their heads then they are fafc; foa Chriftian,whenheis purfued with confci- ence, and with the temptations of Satan, he flies to his Sanftuary, doc you wonder that a guilty man (hould flee to his fanduary, and the purfued creatures to their hold and refuge !f In this refpedi the Kingdome of Heaven fujfereth violence. Herein it is compared to fome great rich Cuie Vioknce ViUmiMfs, »4» Citie that hath fomc great trcafurc and riches in it^ and it muft be befieged, and belcagureda long time, and thofe that can enter into it they are made for ever^ Or it is like the entrance or gate of a Citie where there is driving and thronging, and where befides enemies arc, that if men drive not, they are cut, and mangled, and killed, fo it is in the ftace of this King- dome, when a mans eyes be opened, he fees the divell, and hell behind him, and either he muft enter or be damned, and being entered, it makes him rich, and advanceth him for ever; fo he is ftrongly moovcd to offer violence on both (icie$: if he looke behind him there is the kingdome of Satan, darkneffc, and mifery, and damnation, (for as Pharaoh purfued the ifraelites when they were got our of his king- dome, fo the divell purfues a man wh^n he is- brokenouc of his dominion) And then before him there is the kingdome of happincffe and glory, the feare of that that followes thcm,and the hope of that that is fct before them, both make them ftrive to enter into the gate of that Citie. What {houldthis teach us ^ Firft, let it be a rule of tryall to know,& judge of our cflate, whether we be cntrcd into this gate of Heaven or no^ our lives arc very fhort, very uncertaine ; let u^^ confider if we be in the way to Heaven ; what flriving, what flrugling, what violence have wc ever offered^ There are a company that regard not the meanes of R 2 fal. To }u Ige of our ejt^tt by vur ytuience- >\^^: V. 24^ I Men vhknt for outward things. Violence Vidorious. falvationatall, cither in private or publiquc. Some come to the Word, andhearc, but they doenotheare it as the Word of God, to bee ruled by it, but as a difcourfe to deUght them- felves for the time, to have matter to fpeake of, and to cenfure, not with afpirit of obedience to be guided by it as the Scepter of the King- dome. What violence is this, now and then to heare a Sermon, now and then to rcade a Chap- ter, now and then to utter a yawning prayer betweene fleeping and waking, perhaps when thou knoweft not what thy felfe faift tT how then wouldeft thou have God to regard itf What violence is in the lives of moft Chrifti- ans, what flrength to enforce good anions, - how doe they improove the meanes offal vati- OR -f many meanes arc wholy neglcfted : fome perhaps they ufc that may ftand with their convenience now and then, whereas there muft bean univerfall care of all the meanes, there cannot one be negleded \vithout the lofTe of grace- and there muft be attendance on them with violence* There is none of the meanes can profit us without rouzing, and ftirring up our fpirits; we cannot heare, nor pray, with- out drawing upland raifing up ourfoulcsj the fiefh will ftop the comfortable performance of anya<9:ionelfe, and Satan will kill them in the very birth if he can. To fearch a little deeper, doe but compare your courfes toward thefe good things of Heaven, with your courfes towards the world. If Violence ViBoriottt, h; Pr9.7,li. If there be hope of" preferment, the dooresof great men are fure to fuffer violence with fa- vourites. The Courts of juftice fuffer violence? to hrA'c Oil r right in eaithlythirgs. Theftages^ and Tuch places arc thronged, and fuffer vio- lence. If a man could but over-looke the cour- fes of men abroad in the Citie, he fhould fee one violent for his pleafures running to the houfe of the Harlot as afoole to the flocks. Another to the exchange to increafe his eftate. Another to the place of juftice, to detrafthis neighbour, or to get hisowne right, perhaps neglc(5ling his title to Heaven in the meane time. Another to the Court to get favour to rife to fome place of preferment. Thefe pla- ces fuffer violence : but what violence doth the pooreGofpell indure^ Alasjtisfleighted, and men will regard that when they can fpare time,&c. It is not regarded according to the worth and valew of it ; if ever wc^ looke to have good by the Gofpell, our difpofitions muft be violent in fome proportion anfwera- ble to the excellency of it. Alas we may juftly turnc the complaint on our felves, that whileft we fpend our fcrength in violence about the bafe and meane things of this life, the Kingdomc of Heaven itoffc- reth violence to us, and yet we will none of it. How doth Godbefeech usintheMiniflc:ry, 1 Wee befeech yeu to ke reconciledy and Why mli iCor.^jo. jeedteoheufe ofjfrael? AsiftheGofpe'land j ^"''^'^^ ^■• grace were commodities that God were R 3 weary Heavenly things offer violence to ui M4 PThat vUlenee may (land wth ypifsdome. Vioknce FiHorioHS. I Cor 3. 1 8. weary off, he comes and puts them upon us whether we willor no,and yet wc refufe them, we are fo farre from offering violence to the Gofpellandto grace, that God ofTcrs violence tous,asif we fhould doe him a favour ro re- ceive the Gofpell and to doc good to our ownefoules,and yet the vile, proud, bafe heart of man will not regard and receive thefe hea- venly things. How will it juftifie Gods kn- tenceatthe day of judgcmenr^when hee (hall alleadge there was a difcovery of fuch things unro you, and inftead of violence in feeking them^you fleighted and neglcfted theme' Nay ^ there is a worfe fort of men then chefe, thofe that oppofe the Kingdome of Heaven in the meancsofitjintheperfonsofitjwhat kinde of men are thefe, thinkc you t Againe, wc fee here that there is a bleflfcd violence that may (land with judgement. A mancannot be violent and wife in the things ofthis world,bccaufe the things are meane,and JcagernciTe is above the proportion of them. A man cannot be violent after honour, or riches, and beas he fhould be 3 thefe are things that he muft leave behind him and they arc worfe then himfelfe: much lefTc after filthy pleafures can a man be violent and wife, a man mujl becomes afe$lemthisre[pe^jzsihc Scripture faith. But inrefpecaofheavenlythingsaman may be vi- olent and wife : for there is fuch a degree of excellency inthe things, that iio violence can be too much. Men talke of being too ftrid and VioUn€i ViSimoifs. and too holy: Can there be too much of that which wee can never have enough of in this world If Ifpcakeitthe rather to confound the bafe judgement that the world hath of a holy difpofition^ which is carried with a fweet,eager violence to thcfe things. They are thought tobefranticke,tobe out of their wits, as they thought S^Fi««/ was; but heanfwers, ifwec^ he Mt of our mtSybefides our [elves y it is to God, Chvift himfclfe was fometimes laid hands on, as if he had beeneout of himfelfe, and as Fefius told bkffed S^ Faul, That much learning had made him mady when he faw him eager in the caufe of Chrift. So many, when they fee a man earneft in the matters of God, they thinke furely thefe men have loft their difcretion : Noitisthehigheft difcretion in the world to be eager and violent for things that are invalu- able,andifmen be not eager for thefe, they are fooles, they know not how to prize things, the moft judicious men here are moft violent, fo that it be violence that hath eyes in its head, violence guided with judgement from the knowledge of the excellency ofthe good things inthc Gofpell, Ifpeake of fuch a violence as that. Away then with bafe reproaches, let us not be affrighted with the ill reports of idle braincs and rotten hearts of people, that know not the things that belong to the Kingdome of Heaven. Alas they know not what they fay, they are to be pittied and not cenfured. Is there any R 4 thing I 245 2 Cor, 5,15, NottobeeJUls reproaches. 24^ Violence Victorious. thdi^dfitiooj true profejors thing that a man ihould be carneft for, if not for thcfc things^ Were our fouks made to pnrfuethings that are earthly and bafe^worfe then our fclves < Were our wits made oncly to plod in ourtemporall,and to negleft our hea* venly calling^ Ifany thing may challenge the beftofour indcavour?, the marrow of our la- bours^ the utraoft of our fpirits and wits, cer- I tainely it is thefe, grace and glory that^vill jftandby us, when all things will faileus. Ther- Ifore let not your owne hearts befot you, nor the vaine fpeeches of ochcrs affright you. Jt will be acknowledged by every one ere long; that there is nothing worth a mans eagcrnelle i but thefe things. The worldling is violent I and eager, he troMeth himfeife and his houfe ; abeu: AVdinefiiadowy?ox pleafures and profic,c^^. j and what comes of all his violence *: He is tur- : ned naked into his grave and thence into Hell, I and there is an end of all the violence about all ; otherthings befidesthefe. Wefeetlien the difpofition of true profef forSj they are violen' in refped: of heavenly things. Thofc therefore that arc not earneft in the caufe of Religion when the ftate of things requires it; they have no Religion in them, they are not in the ftate of grace. We muft b^ earneft firft of all againft our owne finnes: Violence muft begin there, to Tubdueall to the Spirit of Chrift, to fuiFer nothing elfe to rule there; and after that, violence to raainrainc the caufe of Chrift. To contrnd edrftejily for Vioknce Vi6iortom* \ the Faith once deliveredto the Saints^ to contend with both hands>not to fufFcr it to'be wrcftcd I from us oi to bebctraied,andif it be oppofcd to vindicate it : vvc muft be violent both lO propagatethe truth of God, and in cafe of op- pofition to vindicate it, He th^t is not with mc^ ( faith Chrift ) ^a^aitjji n2e. If a naan be not with Chrii^heis againft him : it may feeme a ftrangefp^ch, but Chrift cannot abide ]uke- warme neuters, he cannot abide nuHifdiamy he cannot inclure cold perfcns, his ftomacke cannot hv}o]^c them, he ml/ caji the^^ up ^ as he feith, Reve.^.i'j^ i6. I would thou wert hot or cold. A man had better be nothing in Reli- gion then be luke-warme. The reafon is, if a man will have good by any Religion he muft be earneft in it. if Baal he Godfinndfor him, ifyouwouldhave goodhy him, if the Lord hec^ Codfiandfcrhim^ be earneft in his caufe; if Popery be good then ftand for thatjifyou hope for good by it, and if our Religion be good, then ftand for that>if you hope for good by it... There is no good received by Religion, if wee be not earneft for it, Religion is not a matter to be dallied in. Therefore they are bitter, fowre, profane fcoffing Atheifts that trifle with on, as if it were no great matter bee. They will bee earneft in all things elfc, cJrneft to fcrape riches to fatisfie theu* bafe lufts : but for Religion i is no matter whu it be, itis a thing not worthy the fetking after, the 247 Mat»ii.jo, I King.18^ 21. Newters hate- Rcligi- f^-'^^fi- what it 148 Mat g.i6, fixa. 32119. Violence ViSiorious. \ the old Religion orthe new or both or none. Thefc are pcrfons to be taken heed QfF,breeding a temper oppofite to Religion more then any other, Chrift can leaft brooke rhem ; there | is great reafon for it; whocanbrooke any fa- vour to be neglefted and flcighredc' Efpecially for thefe excellent things to be under-valued andfleighted^itcanno bethatGod can indure if. There will be afadiionin the world while the world ftands, Chrift and Jntichrifiy Good andievill, light anddarkenefTe^but a man can- not be of both;, he muft fhcw' himfelfe of one fide or other in cafe of oppofition. There- fore the temper of the true pofeflbr is to be ear- neft incafeofoppofition of Religion,and in c^k of opportuninity to advance his Religion; in civill conv^fation and dealing with men that are fubjed to infirmities^ he muft be gentle and meeke. The Sprit of God defcended in thc^ /hapeofa Dove upon Chrift, as well as ff^fery tmgues upon the Apoftlcs, But in the caufc ofChrift, in t he caufe of Religion, he muft be fiery and fervent No man more mild in his owne caufe then (J\^tofesy he was a meeke man : but when occafionferved, when God was of- fended, downe he throwes the Tables of ftone, he forgate himfelfe, though he were the mcc^ keft man in the world otherwife in his owne matters : So I fay the Spirit is both meeke and gentle as a D^^^and earneft and zealous and hot as fire. In Acts. 2, The Spirit of God comt%&o^ViC zszfmghtymnde. The winde is a Violence ViEkorioi^s. a powerfull thing, if it be in a mans body. There is no torment like to windy fickneffcs, as their complaints witnefTe well enough that ! feelethem : and if a little winde be inclofed in the earth it fliakes the whole vaft body of the earth. TheSpiritis like winde, it makes men { bold, it fills them with a great dealc of eagcr- j ncffe i» the caufe of God. Againe, the Spi- (rit appeared to the Apoftles in the likenclTe of I fire, it inflamed their zealc and made them fer- venr that were cold before s as we fee in Peter , the voice ofadamfell terrified and affrighted himjbut when the Spirit came upon him, it fo fiered him that he accounted it his glory {Act 5.41.) tofujferanj thing for the Cduje of Chrifi, Therefore thofe that hope for any thing by re- ligionjet them labour to be for that Religion in good earneft, they (hall finde God in good ear- ned with them clfc. Againe, hence we fee that Religion takes not away the carncftneffe of the affections, it j doth direct them to better things, it changeth { them in regard of the objed, Ic takes not a- wayanythinginus, butturnesthc ftrearae a- nother way ; Violence requires the height and ftrength of the affedions : Religion taketh them not away, but tumes them that way that they fhould goe. If a ftreame runae violently one way, if it be derived by skill and cun- ning another way, it will runne as fafl that way when it is turned as it did before. So it is with the heart of man : Religion takes nothing a. I way 249 Mat.j4'5^,70 not ai^ay, iuti ordereth tht af. I 250 Violence ViStorioics. way thatisgood^ but lifts it up, it clcvateth and I advanccth it to better objeds. There are ! riches and honours and pkafures when a man j is in Chrift ; but they are in a higher kinde^ ' therefore they draw jaffcdions and greater affedlions then otherthings: but thefe afFe: v he hope that he fliall have a har- veft-, yet this is under a providence that may guide^t another way. But fpirituall things are moreccrtaine, therforehope in fpirituall things muft needs ftirre up indeavour, we need not call them into queftion. And as it ftirres up to diligence, fo it ttirres up in the ufe of the meanes, not to give over till we fee our hopes accomplifhcd. Then in the third place hope of fuccefle, that wee fhall not loofc our la- fa Dur, it inables and ftrengtheneth us to bearc the tedioufncflfe of the time, and the incombrance of afflidlions, and whatfoever is betweene us and the thing wee expccS, though wee have not that comfort from God that we would have, yet it makes us waiteupon God. Therefore when hee faith, the violent take it hy fercey it is toincourage us, thevio- lentj eager, ftrong indeavours of a Chrifti- an in the waics of God, in the meanes of falvation, they are no fucceffelefrc indea- vours. He labours for that he knowes he fhall have, his violence is not in vaine; he that is violent in good things hath a promife, hec that wraftleth with God (hail overcome, and he that overcomn^^eth {hall have a crowne, here is a promife to build on: therfore here is incou- ragementto bee eai'neft and violent, he (hall overcome, hee fhall enter the Caftle at the S lafl. ^55 2. Touje meams conjtantlji.'^ S' To vpaite. Chri/lianf in- ceJfefuU, 2^6 Violeiuie Vi^orwis. ^Difference he- tweene the in- deavoars of a Clrifiian^and I, Enertiiei of tie GoJpeS, Aas 9 5. Pfal.a. PfaLi29.6,&c laft, if he continue ftriving and give not over. Hence there is a difference to be obferved be- twecnc the indeavours of a Chriftian and of three foits of other men. Filft of all, if thofe only that offer violence to the Kingdome of Heaven, that fee on it with incouragement, fhall get it and that by force>what a great difference then is betweene them, and thofe that in a contrary way offer violence to the Kingdome of Heaven, that is, thofe that wrong Chriftin his members, and hinder the meanes of falvation, what prgmife have they to fpeed ^ Surely they have no promife nor hope at all, onely their malice carries them amaine in fpight; becaufc the Gofpell revealcs their hoUowneffcand hypo- ctifieto all men, and forceth upon them ane- ceflicy to be other men then they lift to be for the prcfent, therefore they are eager in hating the Gofpell. There are threatnings enough againft fuch as are violent againft the Gofpell, they are violent in vaine, for they kicke aga^njl the prickes ; they runthemfelves againft a ftone wall, and they fhall dafhthcmfelves againft it, 7ir&Je that have iU mil to Sic» paltper^fh, ^hcxc is me Jits in Heaven that lat^hs all their at- tempts t6 [come* A Chriftian hath comfort ia hisindeavours^ there is hope of good fuccefle though there be inward and outward oppofiti- Gn,he fhall prevaile. Thofe that are enemies have nothing but difcouragemcnt, they fb all bet as^ zrafjfe on the h&»fe t&fy that no man bleffeth Violence Victorious. y7 blcflTcthbutiscurfcdofevcryonc, no man bc- ftowcs a good word on them, it is a fruitlcfle indcavour,they ave underacurfc. Againe, it fliewcs us how to judge of the couriesofother men, that are violent in other courfcs about the world. A Chriftian he takes his Kingdome at thelaft and injoyes it for ever : but thofe that arc violent for the world after plcafures, after bafer things then them- felves, alas when they have it, they have but a ihado vv and they become fliadowes in imbra- cingit: Vanity imbraceth vaaity and how fooneare they (tripped ofali. If a man by vi- olence fcrapc a great cftate, he muft leave it (hortly; here he found it, and here he muft Icavcitinfpightofhis heart ere long; znA aU is hut vanity in theccnfure of him that knew all things the beft of any man; even Salomon, that had gone thorow the variety of all things. And oft times they mifTc of that they labour for. They dee mt rofi that they get in hunting ; they hunt after preferment and after riches, but oft times they doe not enjoy|thcm,and if they doe, they get the curfe of God with them and ere long uiey are ftripped of all ; but here is that that may ftrengthen our indeavours. The King- dome of Heaven fufereth vtolence, and the^ violent take ity it is not an indeavour that is loft. Then againe, this fhewes that the ftate of niie Chriftians is different from the ftate of pcr- fons that arc carried to good things, but not S 2 violently. ff^cf Idly men. Pro. 1 1^7. Slu^gilhChifH Uns. \ 258 Adi^.iS, Pro. 1 3 4. I Pet,|.9. Pro,i5.i5. Violence Vi(tmotu\ violently; The vhlent take ft, he furprizcth the city at the hft, he laies his fiege and will notremoovc till death, he will 110c give over tiUhehaveit, hewillhaveitor he will dye in thebufineflcjandfoatlaft he obraines his de- fire. The fluggidi carelcfle man he goes a lit- tle way. As Cy^griPpa {^id to Paul, he was 4/. i mofi ferfxvaded to he a Chnparij fo it \% with fiich men,in feme things they will be Chrlfti- i ans, but there they are at a ftand, they will go no farthcr,and To all they have done is to no ^\xx^o(Q^The fluggarddeftrethand mjljeth, hut his Uotdehdth nothing. Afluggifh,co!d, lazieChri- ftian he loofethall his paines. If a man be to 1 goeten miles, and goe but nine, and there fit dovvne, he fliall never come to his journies end. Ha man will give but 7 or 8. fhillings for that which is worth 10. he fliall goe without it. Grace and Glory are fet at this price, there isrequiredfuch ftrength of labour and in- I deavour and violence; therefore without this I a man fhall never attaine it, unle/Te he ftretch himfclfetofuch apitch, Hejlultnez'er corner tathe endcfhi^ Faith^the falvation of his finicky I tethehigh calling cf God in Chrifi Icfus. Thc^ \fluggardwifheth and gets mMng^xh^rcafon is, , bccaufehcis a fluggard, becaufe he wfll not ftrive^but the ftrivcr gets the fort and hath all init^andisamanmadefor ever. The fluggard thtnkes himfelfe mjer then many men that cm give a reafon^ The fluggift dif- crecte Chriftian, I warrant you he hath reafons -,-.- ^_ for Violence ViStmous. for what he doth. It is not good to be too car- ncft,it will incurre the disfavour of fuch a man or fuch a man , ] fhall bcc accounted fo and fo for my paincs; But a wife man he fecth the excellency of the things, and he know es that his courfesand his confciencc will juftifichimatthelaft, and therefore he goes on what ever comes of it. God is not fo weary of thefe precious things, ihefe precious jewels of grACc and glory, as to force them upon us. Is the Ktngdome of He a- ^'^;; fuch a flcight thing, that it fliould be obtru- ded to us whether we will or no < Shall we thinke to have it when our hearts tell us wee efteeme other things betrcr ^ No^ there are none ever come to Heaven but their hearts are wrought to fuch an admiration of grace and glory, that they undervalue all things to it : therefore thercis no hope for any to obtaine it, but he that takes it by violence. We fee tJHofes efteemed rhe bafeift thing in the Church better then the greateft excellencies in the world that men are fo violent after, he eftee- med the very afflidions of Gods people better then the treafures and pleafures of finne for a feafon, nay then the pleafures of a Court. When men ftiall efteeme thebafe things of the world, above all the treafures of Heaven, above the ftate of Chnftianity, they have no hope of comming there : they may pretend God Is merciful! and Chrift dyed, ^^ . I but whofocvcr he brings to falvationi, he workcs S 3 fuch 259 Tht preciou/nes of the tbivgs re- quire violence. i6o oh. Anfrv. Grace increa feth with eppd- ptm» Vhkfice Vi^&thm. fiKhafence ofraifery in thcm.a^ad fuich ^aap- prchcnfion of grace and of the meaner why the Gofpell in later times was imbraced fo greedily, when Luther began to preach, alas people had beenc in aworfe condition then Jewifti in refpedof Ceremonies, and otherwife foolifli idle men they will fct God to fchole^ they will have fome fooleries alway that they will make as much of as of the worihip of God, and fo it had beene in the times before Luther. In Saint ^uHws time, he was pefteredvvich ma- ny vaine ceremonies, and good man he yeel- dedto the ftreameand cuftome in many things, though he could hardly indure the llaveiy of thofc things. Now when the times grew better, it was no wonder that the world im- braced the Gofpell with violence; as in Z.M- thers time, whea there was a freedome pro- claimed from thofc beggarly rudiments and traditioas. Antichrift had hampered the con - fciences of men with an intollerable mafTe of foolilhgrQundlcfle ceremonies, making them equall with the Word of God, as wee fee in the Counfell of Trent ; and this vexed the con- fciences of people like fcorpions, as it is Rev. p 5. they oppreffedthe people with a multi- rude of weights and burthens, which when people could not affentunto> itftung their con- fciences. No wonder then if people thron- ged after Luther whtnhc opened the do(5brine of free juftificacion by faith, that the eonfci- ences of men werenotto be hampered with j thefe things 5 He taught that Gods people were 1__^_ Q"% i6^ JVhy the Gof peU in Luthers time -a) as im- braced tvitb vfiUnce, i66 Violence Fiiiarmis. JVlytUGof- pell now u dif- efteemed. lohnj 35-. TobetbanfifuU for liberty from Popijbthral- domt. only to have a few ceremonies for prcfent order, but for the reft, to trouble mens confciences, and to make them of equall valew with the Word of God, he fhcwed it was an abhomi- nablc dodrine and wrote againft it learnedly I and fwcetly : and therefore it is no marvell I though the truths he taught were foonc and I chearefully by multitudes embraced. ' And the rcafon why now the Gofpell begins I to be fo little imbraced and eftecraed, isbe- i caufe,by reafonof the long continuance of it, j we are weary of this heavenly Manna, As the people in Saint loh» Bapijis time, as eager as they were after lohm preaching, yet it was but for a time that they rejoy ced in his light , they grew weary of him^ we never felt the burthen of thofe Romifh Ceremonies, and tkercfore now grow weary of our liberty, whereas in the beginning of Luthers time^bccaufe they were eafed from many beggarly,and which is worfe, tyrannicall ceremonies of Bme^ therefore with much joy and eagemcflc they embraced the truth when it came to be preached amongft them. Therefore we are to praife God for the li- berty of the Church at this time, that we have the Word of God to rule our confciences, and that other matters are not preffed on us but as matters of decencic and order. Alas if wee were in bondage to thofe proud Popifh wretches, our confciences would be inthralled to a world offnarcs. Laft Violence ViS;mom. 26y^ loeli.aS, Laft of all, Fr0m the ddes of the Baptift and fo forward the KtKgodme of Heaven dtdfuffer vio- /^^f^^becaufc from chat time forward the Spirit bcga to be more plentifully give i.Chrift comes with his Spirit, which is the foule of our foule, and the life of our life,the Spirit it is like a migh- 1 ty winde that mooves the fliip in the water. The fhipis becalmed it cannot mooveunlefle there be a winde, fo the foule cannot moovc to that which is good without the Spirit. Now there is more abundance of the Spirit fincethe com- ming of Chrift. Chrift who is the King of his Church, the Lord of Heaven and Earth, he re- ferved the abundance of the Spirit till his owne comming, efpecially till he enrrcdinro Heaven, then the Spirit came in abundance.// rvasfovpred ufo alfiejhyk was but(as it wcre)dropped before, but then it was powred out. Then the Gentiles came in, and the Apoftles received the Spirit in abundance, therefore no w^onder that there was violence offered to the Kingdome of Hea- ven, then hence we may obfcrve, Tl^at the more dearely Chrifiy and the hlejfed The spirit myHeries of Chrifi are opened ^ the more effeBuall\ ^ff^^au in theSfint is, and the more heavenly men are, And\ Int^Q^r/fa more eagerly dtfpfed to fftrituall things. The reafon and ground of it is in nature, the affcdions follow the difcovcry of the excel-. lency of things. When firft the ncccffity of ( being in Chrift is laid open ; that there arc but j I two kingdomes, the Kingdome of Chrift, and / I the kingdome of the divcll, and that a man \ muft 2(^8 Tbe exceHency ofChrifl: Violence Vidfcrieus. Hope if obtain ning it. muft either enter into the Kingdome of Ghrift or bee of the Divells kingdome ftill. And when fecondly together with the ne- ceffity, the excellencie of Chrifts Kingdome isdifcovcreds that ic is aftatethat will make us all Kings, a ftate wherein we ftall at length overcome all oppofitionof hell, finne, death, the wrath of God, that whereas earthly King- domes are oppofed and inthralled, and one daih againft another, the Kingdome of Heaven is a ftate that fubdues all that is againft it by , little and little : (as Chrift overcame death, apd the wrath of his Father, and now rules in Heaven in his perfon, foall his members (hall overcome all in time) when the excellencie of this Kingdome is laid open to the underftan- dings of men, is it a wonder that their afFc(5}:ions are fet on fire, will any thing doe it more then fuch a Kingdome ^ Then in the third place, when it is hopefull too, when together with the neceflicy and ex- cellency of it, there is aflurance given us that we (hall obtaine it if we ftrive for it, when it is otfcrcd freely, even grace and glory, and wee are intreated to receive grace. Come unt$ met yee that are weary y &c. nay we are threat- ned if we doenot come, and we have example of the worft fort of people; oiZacchetis^zxid the poorc woman out of whom the divels were caft,of P^f^r that denied Chrift, of Pad that perfccuted him, fuch as had beene wretched perfons. Violence Vi&orioifs. 269 perfons, that have come out of Satans king- dome, whcnthcfc things are propounded, and underftood, and apprehended, men that arc in their wits, that are not befotted by the divcll, men that are not in love v^ith damnation, and hate their owne foules, they will imbrace them. When they fee a ftate difcovercd in Chrift wherein they are above Angels(in fome fort) above death, and hell, that they triumph overall in Chrift, that becaufc it is as fure that they ihall bee crowned Conquerors with Chrift in Heaven as if they were there alrea- die. When it is propounded thus hopefully^ who would not oftcr violence to this King- dome < When John Bafti^ laid it open fo clearely to them, this is the LamBe of Ged that takes aiii?ay thefi)9nes cf the rvorld, it made thena oSer violence to it. And this is another reafon why in the latter, the fecond fpring of the Gofpell, (for there : was a Winter in the time of Popery,ic being a Kingdome of darkneffe, keeping people in ignorance) fo many nations fo fuddenly Embra- ced the truth ^ Luther was a man that was won- droufly exercifed andafflided in confcience, this made him relifli the dodrine of juftificati- on by grace in Chrift, and thereupon to lay open the myfteries of Chrift, and the bondage of Popcrie ; and this being once a foot, the peoples mindes being prepared out of the fence of their former bondage, whole king- domes came in prcfently. As in the Spring time lohrt ,29. ^70 Violence ViBimoiis. pofe peaching. time when there comes a fine Sunne-fhinc day theprifonersareletloofeoutofthe earth after a cold winter^ : So after the winter of affiiftion -and perfecution inward and outward came the Sunne-fffineofrhe Gofpell and mzdc all come foorrhand flourifh prefently. Wherefoever Chrift is taught powerftilly and plainely and the excellency, and necelfity of the ftae we have by him, and rhac men may partake of it, if they be not falfe to their ownefouIes,there is i alwaies violence offered to thefc things,becaufe I where the riches of Chrift are opened^the Spi-- lingoes with it,and goes with violence that it carries all before it. Henceagaine,wemayfce that Popifli fpirits are witty in oppofingthe unfolding of the Go(^ pellintheMiniftery^efpecially where there is confcience and skill to unfold Chrift plainely, they know when Chrift is opened all their fop- peries and inventions will grow bafe, the more Chrift isunfolded,ihe more people will grow in hatred of {^ntichrift^thc more they f( e the light, the more they will hate ffarkenefle, for this caufe they oppofe the unfolding of the Gofpell to the underftanding of the people, they would keepc people in ignorance that they may make them dote upon them. It ar- gueth a difpofition dangerous, that fliall never taftcofthe good things of God, (o be in a bit- ter temper againft the unfolding of the Gofpell of Chrift: For we fee here the difcovery of it makes it wondrous cffedluail, l$hn B apt ft laying Violence ViSlmous. laying open Chrift clearer then he was difco- vered before, thcKingdome of Heaven fuffereth violences. Here we are inflrucfled, what way wc fliould take if we would bring our felves or others into a temper fit for Heaven, to an earneft temper after holy things, not to beginne with dead outward anions ; but to beginne as becomes the condition ofreafonable men, as God dcales with man, befitting t he nature of man 5 beginne with the underftanding. Let us meditate fcri- oufly of the truth of Chrifts comming in the flelh, of the end of his comming. To dtjjolvc^ the works of the Divell^ts bring us out of the fiate ofnAiure to a better conditioHy meditate of the excellency oftheftate of grace, of the eternity and excellency of the ftate of glory. Let us warme cur hearts with thefc things, when a nian hath once thefe things and believes them, let him be cold and dull if he can ; And fo if we would gaine others ro a fit difpofition for Heaven, let us labour to inftruftthem what their ftate by nature is, what Kingdomc they arebornein, that they are liable to Hdl and damnation, that they are under the pofTcflion of the/r^;f^ mart^ the Divell,ifthe ftronger man bring them not out and difpofTcfTe him 3 and let them know withall the infinite love and mercy of God in Chrift, offering a better ftate, giving the Gofpell and promifing his Spirit with his truth,and if they belong to God this will worke upon them or elfc nothing wilL T Other 271 How to^etthh bfty violence. 272 Violence Vi^orious. Other courfescop'jnifh men in their purfc, or imprifon them, or the Hke, may fubdue rhem to outward conformiryj but if we would bring their foulcs to Heaven^ le us indeavour to en- lighten their undcrftandings to fee the danger they are inland to fee the riches of grace and novation that is proffered in Chriftjaad this will cdmpUthemtdamein, Luk, 1^.2:^, there will be no need ofany other compulfion, no more then there can be need to bid a man efcape a- way tharfeeswildbeaftsabout him> or to bid a guilty perfon to flee to the City of refuge and take hold of theHornesof the Altar. Let ld;j Baptift come before ChriiT: to make way for him, and prefently t^^e Kif^^dome of Heaven fnjfers vtoknce, and after Cbrifts time when the Spirit was more aboundantly given and the Gofpell more clearely opened, the world Hoo- ped to the Gofpell, the Gofpcl! at length over- came the proud Scepter of :hc Roman Bmprey they laid their Crownesdowne before Chrifts ; Gofpell : theCroffe of Chrift gat above the Crowne in the preaching of the Gofpell it was fo powerful!. Thus if we would have the number of Heaven inlarged^ let us defire that Gods truth may be opened plainly and power- fully, lohn Bapiji was a plaine and powerfull preacher,aman of a holy lifejthey al reverenced Idhr^^zhoXy man,thereupon his doftrinc came tobefoeifeduali: This is the way whereby God will doe good to thofe he delights in. For others that arc bitter Atheifts whom God hath Violence FiSiorious, m^ hath appointed to damnation, ^the Gofpcll har- dens them and makes them worfe. The Pfidri- fees were the worfe by the preaching of Chrift, when theGofpell is preached, fome are made worfe by it and maligne and pcifecutc it as farreastheydarejasthe Apoftlc. faith, God is glorified in the damnation of fuch bitter oppo- fers. We are not to looketo gaine all by prea- ching : thofc that withftand it are fent by it with the more juft damnation to Hell, but thofe that doe belong to him are gained this way. Let us labour therfore for acleare manifeft^- tioii of Chrifi: J there is the treafure of all good- neffein Chrift, whatfoeverisneceffary ro bring us to Heaven, and the more he is difcovercd and applied the more we are inriched with grace and comforc.Times of change may come, and if times of oppofition and perfecution come not ,yet temptations will come, and the houre ofdeath will come, when we Ihali have occa- fiontoufeallthe ftrength and comfort we have, and the more dangerous the times are,the more found and cleare know- ledge of Chrift we fliould labour for, and that will brcede this holy violence that fliall break thorow all op- pofitions whatfo- cver. FINIS. T 2 THE CHVRCHES Complaint an Confidence. JUL 19 In three Sermons, \^^ By the late Reverend and Learnc Divinc RichardSjbs, DoiSor in Divinity, Mafter of Katherine Hall in CAmhrtdgey and fomctimes Preacher at Grayes-Inne. ■^■ hf ii \^ w L A M. I .20. Behold Lord for J am tn dtltrejfe,my boweUs ^t troubled, mne heart is turned mthinmtey for I have grienjoujly rebelledy abroad the fiford bereavethy 4$ home there U 4s death. L0N7>0Ny Printei by GM for Skhiloi Bmrtte .^a^ RapU Hri,i6j9. ;?A H >k.'.'vj ;\ V %77 ^ %. i^ THE CHVRCHES COMPLAINT AND Confidence. Isaiah 6^,6y^yS' But "^oe /«r e aU ^^ m mcUane things and all our righreoujn jje ive as filthy r^gs^ and ype aB do fade as a kufe^ and our iniquities like the winde hays taken us away. Andtbrreisnone thrc caOeth upontby Njme^ that fill reth up bimf^ife to take koldofrhee : jor tbou bafi hid tby face from uSy and hafi confumedifsjbecaufe ofourinicjumes. But nol^ Lord thou art our Futbcr^ "Sv^^e are the clay^ and thou our potter^ andwee are all the ^crke oft bine hands. 'HE words are part of ablcfTcd forme of prayer, pr^fcnbtd to the Church long before they were in captivity. It begins at the 15. verfeof the former Chapter, ^^Lodke dcrvne fron* Heaven^ behold from the habi^ T 4 t ail on 278 Th^ Churches compkunp formes of pTi^er ufefud* Divifgn of the tvords. tAtion of thy holtn^jfe^&c. The blcflfed Prophet Jfrdh^ was cr rried with the wings of Propheti- cal! fpirir over many yeares, and fees the time tocouic.rhetimeof the Captivity; and God by his Spirir doth dired them a Prayer, and this ^sp^rrt of the forme. For God in mercy to his people, as he forefaw before what would becoine of them ; fo he vouchfafes them com- I fort before hand, and fikewife he prefcribes a 1 forme of pvayer before hand. It is very ufefull to tjfe formes; the loi.Pfalme, it is aforme of powring our the foule to God, when any nianisinm!fcry,asyoufeeinthe Preface Cbut that by the way) Thu (e verfes are a part of a forme prefcribed for the powring- forth an afHi6t-:d foiile, We arc a^l as an uncUane things And aH our right eo^fnejje^ (jrc Tiic words they arc Firft, an humble confeflton of (inne. And firft of the finnes of their nature^of their perfons themfelves, JVee Are all as munckane thing. And then of the finnes of adionSj^*//^?/// righ- uoujnejfe is as filthy rags. And then in the third place, a confeflion of the finneof ^^^^^-proficiencicofobdurationjand fenceleffenefie, that notwichftanding the cor- reSions of God, they were little the better^ There is none that calleth upm thy Name^orthat fttrresufhimfelfe to take hold of thee.. In the fecond placethere is aa humble com- plaint of the miferable cftate they were in by their 4nd ConfidiMe. their finncs. We aU fade 40^4 kafe^ 0ur iniquities like the vfinde haie taken m away^ thou half hid thy face from uSy and c$n fumed usy becaufe dfcur:niquities. The complaint is fct forth in thefefourcclaufcs, And then an humble fupplication,and depre- cation to God^ in vcrfc 8. and fo forward. Now Lord th$u art our Father, we are the clay^ thou art the pottery we are all the xv$rkeofthy hands y \&c. Thefe be the parccUs of this portion of Scripture^ I But we are all as an uncleane thingy^c. Here is firft an humble confeflion. And firft obfcrve in general!, what afflidions will doe, cfpccially aflBi(5iions fancftificd; that which all the Prophcticall Sermons could not doe, that which all thethieatnings could not doe,afBi(5ii- onnow doth. Now when they were in capti- vity and bafe cftate, they fall a humbling themfelves. So the Prodigall, nothing could humble him but afflictions. By the waters of Bo- klon we fate d$wne and wept *y all the denuntiati- ons of judgements before they came to the waters oiBahylon could not make them weepe. One afflidion will doe more then twenty Ser- mons, when God teacheth andchaftizcthtoo? when together with teaching there is corred'i- on, then \r U cfTcdual]. And this is the reai'on of Gods courfe, why when nothing clfe will doe, he humbles his people wirh ifflid^'ons; bccaufc ^^79 Benefff of. iSo moQves the fmU of finite. TheChurcbts complaint :\ bccaufc hcc csPinat ochcrwifc reach them Afflicflion wirhdrawcs that which is the fucll of finne: for what doth our finncfuU difpofitionfcedon^ upon plcafures, and vani- ties,upon the honours ofthis hfe,and riches,c^r. j Now when afFiidion either takes rhefe things away,or in^bitters them if we have them ; then that which finne carried us to, and that we fed our owne bafe earthly lufts with, being gone, when a man is ftripped of thefe, he begins to know himfelfe what he is ; he was drunke be- fore. Idceme a man inprofperity little better then drunke, he knowcs neither God, nor himfelfe, nor the world, he knowes it not to beasavaineworld : he knowes not himfelfe to be vanity ,to be an empty creature, except he confift in God, and make his peace with him; he knowes not God to be fuch a holy God, and fuch an angry God for finne : but when afflidlion comes, and withdrawes, and ilrips him of thofe things that made him fierce againft God, then he begins to know God, and to tremble at the judgements of God when he begins to fmart: he begins to know himfelfe to be a mad man, and a foole, and a fot ^ he did not know himfelfe before in his jollity:and then he knowes the world indeed asavaine world. Blcffed be thataffliftion that make$ us know a gratiousand good God, and the creature to be a vaine creature,and our felvcs out of the favour of God to be nothing. You fee what afflidions will doe. God undConfidence. \ God doth ufe to breakc men, as men ufc to breakc horfcs, they ride them over hedge and ditch, and over plowed lands, uneven grounds, and gall them with the fpurre, and with the bit, and all to make them tra6lable; and then afterward they ride them gently, andmeekely, and rather fo then otherwife. So God is faine to carrie his children over plowed lands, he is faine to breake them in their wickedneffe, to bring their waies upon their heads, hee is faine to gall them, and hnmble them every kinde of way thst they may carrie him; that he may bringtheir fpirits under him,that he may leade them in the waies that leade to their owne comfort. Let us never murmure therefore at Gods hand, but willingly yecld at the firft; what doth aftubbornc horfe get, but the fpurre, and ftripes'f and what doth a man get that fiands our, when God comes to humble him by afflidtion, and intends his good ^ nothing but more ftripes. To come to the parts. Wean all i^ dnuncledne thw^,Scc» Heere firft you fee there is an humble con- feflion, I will not inlarge my felfe in the point of humiliation; but fpeake a little be- caufe this is the day of humiliation, the oc- cafion is for humiliation, all this is to bring us low, to humble us, to make us know our felves. Without humiliation Chf ift will never be 281 Ffe Notto mur» mure at Gods hand. Humiliation nectffkrie. 28t J^indes of hu- mitiatitn. rfc. J^v lahour for humiliation. The Churches com plaint i'^mm bcfwcctcunto us, and the benefit o^ health, (^c. will never be precious to us. I mcane by humiliation when God humbles us, and we humble our felves^when we joyne with God, when Gods humbling of us, and our humbling of our fclves goc together, then mer- cy isfweet^and favour and proredion isfweete; when God powreshis judgements on others, and fparcs us. Now humiliation, it is cither reall, or in- ward,orverball. Rcall humiliation indeed, that is, our hum- bling our fclves by fading, efpccially when it is joyned with reformation of our wicked waics, or elfeit is amockery of God, as itis in ifdiah 5 8. fP h/ing dorvne the hedd f^ a while^ and in the meane time to have a hard heart, to fliut up our bowclls to our brethren : but that is a reall kinde of humiliation when we thinkc our fclves unworthy of the creatures of meate or drinke, ot any refreihing : for this humiliation of fafting is a kinde of profeflion (though we fpcake not fo)that we are unwor- thy of thefe things.But all is nothing,without inward humiliation of the foule; verball hu- miliation is in words (as we fhall fee after in confelTion) and it mufl come from inward hu- miliation of fpirit. Therefore ( canfiderine it is here the firft difpofition of Gods people) let us labour to work upon our fclves thofc confidcrations that may make us humble^ I will name a few. Firft, 4nd Confidence^ -^ Hel/)sr9iumilu ation, I. I Firft to bring our felves to the glafle of the Law, examine our felves how fhort we have been of every Commandement. Bur efpecially bring our felves to the Gof- \b'l:[tu ToVbe pell; we hope to be fayed by Chrifl : and lu-a^ have wc mourned for our finnes as one mmrneth > fcrhupf borne ? Our finnes hnvc wounded I ^^^^^^^^^-^/feU Chrift. Have we preferred Chrift in cur thoughts above all the things in rhe world, haveth(fVallbeenedungrous^ Have we had that blcifcd efteeme of the gratious promifes of theGofpell and the prerogatives therein iet foorth, that they have been fo precious to usj that we have undervalued all to them, as S^F^ul did ^ A bafe efteeme of the Gofpell is a great finnc, Howjhallive efcape if we neglect fo great Salvation? Put C2k we be not enemies to ihe Miniftery and toholinefle of life ex. prefTed in the Gofpell ? as many curfed creatures are: yet a bafe efteeme and under- valuing in our thoughts is a thin^ punifheable; Hew [ball we efcape if we neglect fa great Sdva^ U0» ? Have we walked wonhy of the dig- nity we are called to by the- Gofpell ^ Have we carried our felves fo in fpirituall things, as to rule our bafe lufts 't Have we been carefull of private Prayer, to offer our felves to God as Priefts :' Are wenocpreffcdin S.PW/Epiftles, To carry our felves worthy ofonr frofepon^ and have we done for Let us bring our carriage and fee how proportionabk it is to Gods ad- j vancing of lis in thefc glorious times of" the z84 TheChnrchss complaint: .wv*.i< 5- CaU to mind our efyedaHJins. the Gofpeil andthis wll biingus on our ltn!}::?( J 'ua o: u. s: •-•^in Againe, thatwe miy Be humbled, let us call tominde,nowinthisday of Humiliation, our fpeciall finnes,w^c may foone know them, our confciences and our enemies will upbraid us forthem,&we are loath to heare of them above all, cither by the miniftery or by our friends, wc wifh above al that the preacher would not fpeak of them & fret if he doe,and our hearts run upon them above alL So let ujsfcarch our falfe hearts whichmythey runne: and now in the day of ouf abafcmcnt, let usthiake what would lie heavicftonour confcicnce, if God lliould take tis how with fickncflc or fuddc» death; let ui^thinkc with our fclvcs what is the fmne ■i^ that MdCw^d^mCpt A^ -. that would affli(5l mc moili that would ftiig- ' ger me moft, that would ihakcmy Faith mod ^ I whethcricb? filthmcffc, ovprofancnefTc, or ifwearing, or injuftice, and wheta<^r hay^c I I made ratisfaof God finks into the good ground thatj fuffers the plow to rend it up and to cut off the j weeds. The more deeply we are humbled, i the more the fruits of Gods Wordappeare in! I our ; MdConfdence. 287 our heans and lives, rhc more fruitfull is 6ur convcrfation : all comes indeed upon the truth of our Humiliation, and when that is not deep and true all the reft is (hallow and coun- tcrfit : there we (hould worke it upon our owne hearts. And labour to be hunnbleandlow in all the powers of our fouks ; to have humble judge- ments, to thinke of our felves as God thinks of us. God thinks of us as finners, God and Chiift thinke of us that we are fuch as muft de- ny all in us before we be fie for Heaven. Let us judge of oOr felves as he that muft be our judge doth and will judge of us ere Jong, la- bourto have low judgements of our fclves,what we are in our felves^cmpty of all good, defiled withallill. And this will breed poverty of fpirit in our judgements. Then let us labour for Humility in our affcdions, to bring our felves more to God^toftoopetohim in feare and reverence. And Humility in our obedience and convcrfa- tions to God and to men every way, let Hu- mility fpread it felfe over all the parts and powers ofthefoule and body, and over our whole lives, I cannot ftand further upon thar. Now here isverball humiliation, that is by confeflion, exprefling our humiliation by our words, asthe people of God doc here by con- feflion, laying open our finnes that G«d may cover them : what we hide God will never V cure: 5- Tohee tumbled, in aU tie pgyv eTS0ftb9 f9ulu VerbaUhumilim ation. 288 hlecejfity fejfion ojj. 0fC9 The Churches eomplainP cure: therefore we (hould take heed that now we are to dcak with God, we lay open the boc- tomeofoiir follies to him: letno" the Iron be in the wound. Too kno^w aChyrurgcon can jheale nothing if the Iron or poifoned arrow fticke there. If there be corruption in the fto- j mackeit muft up, if it be ill gotten goods, it I will not digeftjup it muft all to God : For men I except there be fcruples that a man cannot free I his confcience, there is no neceiruy,though great conveniency : but betweene Qod 2nd thy fouleopen all by confefTion, and give not over till thou hafl brought pardon to thy heart of that finnc thou hafl confelTed. Every fleight confeflion is not enough, but it muft be a refolved downe right confeflidn wichou: guile of fpirit^ as it is in FfaL^i. this is the coi'rfe that David takes there 5 until! he dealt roundly with his foule without guile, Hu mm- fiure Wets OA the drought of Summer : he was in fome dangerous difeafe that could not be cu- jred. Anddoewelooketobe preferved from falling into fickneflTe^or if we be ikke, to be cured ^ We muft beginne the cure in our foules, lay open the wound to God, ifaidimU cofffefemy Jlnne^ and thou forgave ^i^ ms, he be- gins with confcflion. So all perfons that ei- ther feaie or are under any judgement, let them beginrie with laying open their fouleg to God: when the foule is healed he will healc the bo- dy prefently after : for he laies fickncfTe up- on the body for the foule, and when the wound andConfi and when he is honoured, he honours the foule with inward peace and tranquility. VVecan never have peace in our foulesjtiilwe havedealt roundly with our fins and favour them not a whit;ti]I we have ripened our confeiTionto be a thorow confeffion. What isthe difference betweene aChriftian & another man^ Another perfon flubbers over his fins>God is mercifullj^^r.and he thinkes if he come to the Congregation and follow the Minifter, it will ferve the turne. But a Chriftian knowes that Religion is another manner of matter> ano- ther kindc of worke tb^n fo : he muft dealc throughlyandferioufly>and lay open his finne as the chiefe enemy in the world, and labour to raife all the hatred he can againft it^and make ittheobjcflof his bitter difpleafure, as being that that hath done him more hurt then all the world bcfides, and fo he confeffeth it with all the aggravations ofhatred and envy that he can. But to come more particularly to tke confef- fion here fpokcnoff,^ WtaU. We fee here holy men thcmfelvcs con- feffc andCmfdrnti' '^'^^ feflc their fins and rvinkc themfclvcs among firtncrsinthcirconfcfTions^fo we Icarne hence this, Thdt we in iur confepons ( in our Fdftings efpecialty) pught to ranke cur f elves dmongftth^ refi^fftnnersydndnot to exempt our felves from o* therfmners. Perhaps we are not guilty of fonae finncs that they have beene gnihy off : God hath beencmercifulltousandkcpc us in obe- dience in feme things : but alas there is none of us all bur wehavc had a hand in the finnes of the times, the beft of all conditions are guilty of them 3 therefore wee have caufc to ranke our fclves among others, as he faith here, Wc^ areaX ^ an unclcam things and as Bamell^ he ' makes a confeffion of the fins of air,WG are all of us guilty.' How are we all guilty^ We are all guilty in this refpe^S, we receive fome taint and foyle from the times wc live in;, eitherourzeale isweakncd,we doe not grieve fo much for the finnes of the times, and who: is not guilty in this refpc6l ^ We doc not grieve and lament as we (hould : as S. /W^cls the (Corinthians, xhty (hould have bcenc forry and humbled-, they were guilty of the fioneof the inceftuousperfon,becaufe they were not hum- bled for it. We are thus farre guilty at leaft the beft of us, that we e^oe not loirowforthc common fihnes. Alas how many finncs arc there that everybody may fee in the times in all rancks < In Patters, what unfaithfullncflc ' V 3 and 291 Holy mn ir their confefftons ranli themjeive v^th Qtberf, The befi men guilty tftbe^ns o[tbktims». 2a n9tf$rr&»in£ for them I Cor.t. i- 1^1 The Churcbes compUint BySimpithU. rfi. To ta hour every one t9 bee bum bled. 4ind in Gavernours and n places of jaftice; wbic crying of the poDre and men oppreflTcds and in all rancks of people we fee a generall fectiriry,vve fee fikhine{re,andheare oachSj/^r which the Land mournes, as leremj faith, ler, 2 3 . Thcfc and fuch. like finnes provoke God and folicircthc vengeance of God,and will have no nay till they have pulled downe vengeance; Who hath beene fo much humbled for thefc finnes as he ought < Perhaps our felves are not perfonally guilty of them : but are they notour finnes fofarre as we are not abafed for them and oppofethem, and reprefTethem as we {hould in our places and ftandings, whether we be Minifters or MagiftrateS'T Thus farre wee are guilty all, therefore the Prophet might well (zyyWcAll are as an uncleane thinly Sec. Then againe, there is a great Simpathy in the hearts of good men.; they ar:^ full of pitty and companion, and therefore they joync them- fclves with others, partly knowing that they arc guilty in fome degree with others ; and partly becaufe they are members of the fame body politikeandecclefiafticali, they live in the fame Church and common-weahh, there- fore all joync their confeffion cogethcr^ wee aU Are 4S an mcleane thingySzc. Let us make this ufe of it, every one of us to he humbled; doc not every one of us bring flicks to the comnfion firc^ Do wc not addc fomcthing to the common judgements If there be 4ftd Ctfnftdeftce^ be two malcfaftors that have committed a ercfpaffc, oneof them is taken, and ufed in his kinde, he is executed, will it not grecve the others hewillthinke. was it not my cafe, I was a wretched finner as well as he> If there be divers Traitors, and the King is mercifull to one, and the other hce executes, will it not grieve him that is fpared, if hee have any bowells or good natures (bcfidcs goodneflcin other kindcs) will hee not thinkc, it was my ownecafe, there was no difference betweenc mcand them, only the mercy ofrheKing^ So the bcft of us may thinke, have I not a cor- rupt nature, and for the finnes of the times,am not I foyled with them < others have becnc ftricken, mighi not the fame arrow have ftricken mec < certaincly this confidcration that we bring fomthing to the publique finnes, it will make us humbled for the publique, as the Church here confeflcth, Weareatla^muH^ cleafje thing yScc. To come to the particulars of the Con- fcflion. We art aU 4U an uncUanc thing, Hecreis a confcflion of their pcrfons, their perfons were tainted J we are all a tainted feed and generation in nature, what the wickedeft is wholy, thebeft are in partj therefore it is no error that wee fhould fay foandfoofour fclvcsinourconfcflions, as Saint fanl faith of V 4 him. ^n Wz art an tainted by n^ ture^ 194 TheChurchei complainp sin a Uprdjie. himfclfc, / am fold under finne, R0m.j. one would wonder chat he fliould confcfiTc fo. Alas bleffed msn,he felrthacin parr, that others in the ftace of nature are wholy : fo we are all filthy, the beft (as fairc as they are not re- newed) are as other men are. Vncleanc. It is acomparifon taken from theLeprofie, orfome other contagious difeafe; rhofe that were tainted of them were feparatcdfrom the Congregation feven daieS;or fome fet time.So it is with fin5efi3ecially the fins of this people, they had finned grievoufiy, and were fevered from their land, not feven dales, but feventy yearcs, the Icprofic and filrhineife of their fins and lives was fucK. ' i :\^\ Indeed finne, cfpecially the finne of nature, itisaleprofie,con:agious, peftilentiall, and as a leprofie it fpreads over all the parts and powers of body and foule. Take a rnan thatis not changed, he hath a leprous eye, full of adulterie, hce hath a leprous uncircumcifed care, askc him how he judgeth of difcourfes, and Sermons, hee lelinieth nothing but that I which is ff orhyyand vaine ; plainc fubftantiall folid difcourfes cither in hearing, or readings will nbtdownc with him, hee hath a leprous judgement, his eyes, and cares, and tongue arc defiled, and corrupt, he is vile,and abhomina- blein his fpceehes, he is uncircumcifed in all, all and Con^dence^^ all arc nnclcanc, all his powers arc defiled by nature. > to br -^ ?\yA-A ic . All the wafliings in the Law did fignifie thi^j the corruption and defilement of our nacurcsr, which needs another wafliing which theytipi- fied, a wafliing by the blood and Spirit of Chrift. Chriji dime by water and bloody both in Juftification and Sanv!Hfication.. There is 4 , F&.intaine opened for Juddh and lerufalem to xvajl) in. All thofe walliings (hewed a defilement j fpiricualljthat needed a fpiriruall wafliing. This finne is a leprous contagious finne, therefore by nature we may all crie as the Leperj uncleane^ uncleafsey the bcflrofus may fakeuprhat com- plaint as farre as wc are not renewed. A le- prous man defiled the things that he touched ; foit is with finne, ttllitbcforgiven> we defile everything. A proud manr efpeeially when he isfet outin~his bravery, he thinkes himfdfe a jolly man, a brave creature; alas he is a filthy creature, not onely in himfclfoi but in. every \ thing he putshis hand unto; he taints, and-dc- files every thing, even civill aftions, hee finncs in eating and drinking : not that they in the fubflance of them arc finnes, but he fl:aines everything; for he forgets God in them, he forgets himfelfc exceedingly^ and he tecur-nes not thnnkestoGod: foin morall civill adions, much more in religious, he defiles himfelfe in every thing, he is defiled to alli:hings^ andaH- things are defiled to him, this is ourftatc by na- ture. We are all 4s an mcleme thing, . . ■ . This 2P5 IVafh'mz^s in t-e Laiv Tdphat ibtji figmjied Sin lifie a le- profiedefUetaS, '^:-\^\i 2^6 To labour to he :cieanfe.'ih'the ;blo(idojChrifi, HeU^ 14. By the Sfiritof Chrifi, Vfei. Tafjie heed of fociety with finfurs. The Churches complaint \ This fhould enforce a ncccHity of cleanfir^ ourfdves inthebloodofChrift, thatis;, in the death of Chriftwho hathfatisfiadthejulliceof j God. Our natures arc fo foulc in regard of the j guilt, and ftaine, that the blood of God-man | that is, the fatisfadlofy death of God-man was ^ neceffary to breed reconciliation and attone- j ment betweene God and us. \^nd the blood ef chrifi which by the eternall Sfirit ojferedkmfelfey I wulf purge $ur co»fcience$y&c. otir confcicnces j will notothcrwife be pacified and cieanfed in ! regard of guilt. But will clamour and crie ftill ; • much leflTe will God beappeafed, neither God nor confcience will be pacified, but by the blood of him who by the eternall Spirit offe- red up himfclfe, and then it will in regard of the guilt and ftaine, then God and confcience will both be appealed. Thereforein Zach.ij. There is d Fount dine opened for luda and lerufa- lem tojvafhin, AndThe blood of Chris fcleanfeth t^fromaUfwne, Blood is of a defiling nature; butthc blood of Chrift cleanfcth, becaufe it is a fatisfaftory blood, he died,and was a facrificb as a publique perfon for us all. Then againe,confidcring that we are all de- filed, bcfidcs this clcmfing fi-om the guilt of finne, let us get our natures cieanfed by the Spirit of Chrift more and more, wee arc all defiled.. And take heed of thofc that are defiled, take heedc of finncrs ; who would willingly lie with a leprous perfon 1 yet aotwithftanding for mat- ter MdConfidence. tcrofmarriage, and intimate fodcty> there is a little confcience made, men converfe with Je- prous cornpany,they joyne in the mbftintimarc fociety with thofc that are leprous in their judgements. Thelifeof nature we know, and are careful! to avoid what may impaireit; but it is a figne we have not the life of grace begun in us, bccaufe we doe nor valew it, if we had, we would be more carefull to prcfcrve ir, and to take hceed of contagious company. Who would goe to the Pcft-houfe^ or to one that hath Lord have mercy ufm m on the doorc :' none but a mad man, he might doe foe; and furcly thofc that joyne with Iwearers, and drunkards, and filthy perfons, and goe to filthy places, and houfcs (as many doe, the more Ihanac for them) they chinkthcy have no.foules nor no account to make, they goe to thefe places, and infed themfelves. It is a figne they have no life of grace, all companies are alike j to thtrm. Is this 'ftrength of grace r No, they have no Itfeof grace, they have nothing to loofc; for if they had the life of grace they would prcfervc it better. - Sinnc isafiUhything, more filthy then the leprofie, naythentheplague it felfer for the plague, or fcprofie, makes but the bodie loath- feme i bur thcfinne that we cherifh, and are loath totieaipc of makes the foule loathfome. 1 he one-m^kes unfit for the company of men 5 but the othtrjfinre, and corruption, and lufts, unfit us for the Kingdome of God, for Heaven, [_^ fo£ 297 Sin}»§rfe thn tbepLjgue, if8 The Churches complaint InaStuaU fins \ 1 bdue recourfe- ■to the corru^ti onofnsture. j for life or d^acfetherefore it is worfe. Th(s Ic- I profie of thebody maLesa'man not a whit odi- ous to God j but! the lcpix>fie of the foulc makes lis hatcfull to him. Wc may have more inti- mate communion with God intheplague^thcn outof theplagiics bccaufc God fupplies the want of outward comforts: but. in finnc we can have no comfortable communion and fo- j cicty withGod^ therefore this plague of the } fouleis many waics worfe then the pcftilencc. ! Bntwe want faith, God hach not opened our i eyes to fee that that we ihall fee and know ere long, and it is happic if wee confider it in time. Toconcludethis point, concerning thecor- ruprion of nature, take Dav^i^s CQurky Pfah^i. when fitinefoU adions come from us, or unfa- vourie words, or beaftly thoughts, or unchaft and noyfome defires that grieve the Spirit of God-, let us go to the* Founraine, ala§ my nature rsleprcras^, asfarreis>itisBOtl:)urged', iwascen. ceiveiin fmnty my mother brought mte forth in iniquity, Thernorewe take occafion every day to fee,and obfcrve the corruption of our nature, theleffcitisj and we cannot better take ©,ccr- fionjtlien.upoia every aduall fintle to-run to the fountainc, tfeefilthy puddle from whence all comes, and be more humbled for thatjthen for particular finnes. It is a miftake in men,il)ey are afhamedof ana(aioaof injuftice,^^? but they ihouldgoe to their nature and thinke I haye a falfe uncleane nature, whereby I ^m ready to com- 4nd Confidence. \ commit athoufandfuchif God (hould letmce 'alone, Ihav^ethcfpawneof alLfinneas farrcas the Spirit hath not fiibducd it- It is a dcfc(fl of I judgement to be more humbled for particular I finnes, nature is more tainted then any action, ! that fowing, breeding finne (as the Apoftlcj fiith) itis worfethenthe aftion, itbreedsthei icft.So much for that, they confcHe here. Wee i are di ^s an unckane tfytn^, in our felves. ! But what comes from us c* ! That that aggravates to the utmoft a finncfull j ftatc.. I K^ll ourrighteoujhejfeu as filthy rdgs. He doth not fay we have filthy adions, but I our beft aand/i//^(?, in all our actions, All mr righteoufmjfey^c. foall the anions of all the righteous,the beft actions ofthebcft men, and all thebeft actions of the befl: men are defiled, and ftained, it is as great an aggravation as may bee. Some would have it to intend the Legal! righteoufneffe, yet notwithftanding it is trae of all 3 and when we now humble our felves it is goodtothinkeof alls fowe may fay, all our ^99 All tU hilt a^iam of tie befi mm defied 5o< Ob]C^. The,Churches complaint ThoUTjj our htfi aSions beJefi- led^yet there u form gotd tM tbem. right eoufnejfcy whatfoever comes from us it is ] ftaincd, and defiled. As for their Legall per- formances there is no queftion of them: for alas they trufted too much to them, in Jfaiahi, and /y4/461aft, they thought God was behol- ding \,oiWzvc\ioxxht^m^C/ip^Aywiththefn^ away with your new Moo/fes,(^c\thcy were abhomi- nable to God as the antwg off a dogs neck, as it is ifaiah the laft : fo all their righteoufnefle, \ their ceremoniall performances were abhomi- j nable, ^ j But I fay we may raife it higher, it is not one- : ly true of them, but in greater matters, in our beft morrall performances, they are all as tain- ted rags. How can this be ^ It is ftrange it (hould be fo, the Papifts eric out here that we difcourage men from good works ; ifall our righteoufncifc 1 be as filthy rags,why {hould we performe good workes < Put cafe a man be fick, all the meate he eates it ftrcngihens his fickneffe, (hall he therefore noteatcatalW Yes, he muft eate fomewhat, there is nature in him to ftrengthen as well as his difcafe. Thy beft performances arc ftained, wilt thou doe none thereforec' yes, though they bcftained, yet there isfomegoodnc/re in them 5 thou maift honour God, and doc good to others ; bcfides the ill there is good ; there isgolc in the Ore 5 there is fome good in every goodadiion; naythei;eisfo much good as that God pardons the ill, and accepts the good. So though andCottfidence, 501 though our good adions be ill ; yet for their kinde and matter and ftufFc they arc good^j they are connmanded ofGod: For their o-' i riginall and fpring they arc wrought by the Spirit of God : for the perfon the worke-man ! it is one i i the (late ofgrace,and for acceptance | God rewards them : But it is another thing I when we come before God to humble our ! felves, then we muft fee what ftaines and finnes are in them. There is no good adion fo good, but f here are wants and weakenefTes and ftaines andblemiflicsinitasit comes from us. The Spirit of God indeed is effeftuall toftirrc us up to good adions : but we hinder the workc of the Holy Ghoft and doe not doe them fo throughly as we (hould : therefore befides our wants and weakenefTes , there is a tainturc of them, ei'^her w^e have falfe aimes, they arc not fodire(!i, or our refolutions are nor fo flrongj falfe aimes creepe in for a while, though we doe not allow them : and then there are fomc coolersof our devotion^ our love is cold, our hatred of finne is not fo flrong ; our prayers are not fo fervent, our aiflions arc nor fo carried without interruption, but arc hindrcd with ma- ny bie thoughts -, w^ho cannot complaine of thefethingsc' Who is not brought upon his knees for the weakeneffe of his befl adionsc* Nay I fay more a Chriftian is more humbled for'the imperfedions and ftaines of his beft anions then a civill carnail perfon is iox his outward enormities : for he turnes over all his 302 The Churches complaint hisoutward delinquenccs and makes the mat- ter but atricke of youth, when a poorc Chrifti- an is abafed for his duUneflc and dcadncfTc and j coldncffe^ forfalfe aimes that crcepc into his i at^ions, for interruptions in his duties, that j his thoughts will not fuffer him to fervc God t with that intention that he would, but puts j him off with motions and fuggeftions and I temptations in his beft performances : this a- I bafeth him more, then outward groflc finnes j(?^y^3 blacke in regard of finnc, but well-fa- voured in regard of the Spirit of God and the acceptation of Chrift. He is a Saint and a Sinner : a Smner in refpeft that finne hath ^^^ fpread Cotraries agree\ in a Chrijfian andConfdtnce. fprcad over all parts, and a Saint in rcfped of Chrifts acceptance, C^tj Love ofid myDovcj, Chrift makes love to his Church as if (he had no defileme nt : but he looks on her bet* cr partj he lookes on her as (lie is in his love, and as he meanes to bring her after. Bar the Church looking upon her fclfe as ilie is tn her felfc, flie is much abafed : the ground of ic is the imperfcdion of fan^ification in this world. Thebeft of our works arc as mmjtru- 0146 f/^4^^'W,whcnwethinke of the corruption ofthcbeft things as they come from us, when we come to humble our felves before God, ; we muftdownewiih proud ftilcs and Pharifaicall thoughts, although there be fomewhac that is good : yet let us thiake ofall theill chat may a- bafeus. Jhereis'afeafon for every thing, when wc are tempted to be overcome by Sataa-, then thinkeofthegood,a^ l^h when he was temp- ted, / have done this and this, yott c^jmi take 0PAy mine innocency. In falie temptations from the world and Satan,then ftand upon our innocency. But when wc humble our feJ ves before God, k^Ios I am duft and apes^ I ah^ hdrremyfelfey as lol? and k^ Graham (rxdy lay all proud apprchenfions of our felves afide, and all good workes,efpecially in o^5 intvhatca/e t$ /. a fid tip on our inn(icmy» 304 Tie Churches complaint Vfayer put for the whole wor- fiipofQ9l raak in juftification and our title to Heaven. What gives us tide to Heaven and trees us from Hell 't The death of Chrift, the obedience and fatisfai^ion of Chrift. God by it hath redeemed us perfedlly without any thing in our (elves, and accepts us to life everlafting onelybytheRighteoufnefTeof Chrift: there- fore it is called Gods Righteoufncffe, becaufe it was done by Chrift, it was wrought by God. Our righteoufnefle is as a wenfiruoi^s chath, it is fpotted and ftained and defiled, i% will not doe the deed, it will not fatisfie confcience, much Icflc the exa(a piercing judgement of God; that is the righteoufnefle that muft ftay our foulesin life and death, and we muft op- pofe it ro all temptations, as a fatisfying thing that will fet downe confcience to be quiet, it muft be theRighteoufneffc of God-MaR, no- thing elfe will doc ir. All our righteoufnejf^^ k aJjilthy rag^Syihzx, is the confeifionof their finfull abut ftirring and rouzing up of ourfelves. We fliould apprehend the danger as ahd Confidence^ as fcizing on our fclvcs; this night k may fcizc upon us for ought wc know: It fliould afFed us,andmakcus ftirre up our fclvcs. This is the way to hold God by prayer; and if we hold him, he will hold the deftroying Angell, he harhall creatures at his command. Thus you feehow wefhouldconfefTcthc fins of ourper- fons, the fins of our good adions, ourwantof calling upon God. There is nme that caUs up- on thy Namey thatjlirres up himfelfe tp take hid of thee. Thus farre proceed the branches of their finfuU difpofitioninthofe times. Now he complaines hkewife of the judge- ments of God. Wee all fade as a leafe^ Our imquities as the roinde have taken u^ awdy, Thott haH hid thy face y Kyind vft are cmfrf^^edbecaufe^four imquities. The complaint hath thefe foure branches, a little of each. .^111 We all fddeasaleafi. Wicked men are as leaves, andworfe, they arc as chaffe. Godly men, becaufc they have a confiftence, and are rooted in Chrift, and fetin agood foile, they are trees of right eonfnejfe. But godly men in theftatc of their nature, and in regard of thi*; lift they arc as leaves: wicked cf^ca are ^s leaves ^ \^ every Men fading oi leaves. ^i6 TheChurches complaint for performan- 2. Mortality. every way^and as c^ffe which tie mude hloweth 4wajy as we (hall fee afterwards. We ^tt fade as a leaf e. He mcanes, firft, in regard of ceremonial 1 performances that were without vigour and fpirit of true devotion. There was no fpiriti in their Legall performances, they were dead I emptie things 5 therefore when judgement came, they were as leaves. So an idle care. leffe hearer when judgement comes all is as I leaves ; when confcience nips him (as his atheifticall heart will doe ere long) then he is as a leafe, all fades away . The Jewes when they were in trouble, all their Legall performances faded, they were all as alcafc. So is it true in regard of mortality, the vanity of health, and ftrength, wee all as a leafe fade away when Gods judgements come to nip us. Men are as leaves^asthe leaves now in autumne fall, and there is anew generation inthefpring^ and I then they fall away, and a new generation comes againe^ fo it is with men, fome are blowne ofF,and fome come onagaine. WeedH fdde ^ alcAfcy not to be large in the point. At thistimc we areall as leaves, in this Cirie now there is a kinde of wind that nips a world of men, many hundreds in the head. It is an au- tumne winde that nips the leaves, our autumne winde with us is before the tinae ; a kinde of autumne winde in the fpring, in fummer, that and Confidence. 1^7 that nips the leaves and takes away the vigour of health. And fo (as I faid) for all idle performances, ! that have Rot a foundation in fubftantiall piety ^ they are all as leaves, when trouble of confci- ence comes, they are as K^d/ims figleaves^ when God comes to fearch, and examine, they all fall off, both in vefpeft of our performan- ces, and in refpeft of our lives, wee are all as leaves when God comes in judgement, this is one part of the complaint. We are all /uledves^ the like we have oiMofes the man of God, PfaL po. when God blowes upon us with the windc of his difplcafure we fall off as leaves. Then another expreflion is. Our imquities m the mnde have taken us dvpay. As chaffe, or things that have no folidity in them are blowncaway with a puffc of windc : fo it is with a man, if he be not a Chriftian fct into, and gathered unto Chrift. By the fall we all fell from God, and were fcattercd from him; finneblcw the Angels out of Heaven, it blew x^diim out of Paradice, and naw Chrifl: the fecond j4^4i» gathers us to him againe by his Word and Spirit, and fo we have a folid and eternall being in him. But out of Chrift our iniquities as a winde, atjdGods judgements blow us all away firft or laft* Wicked men fettle on their dregs a great whiles but when Gods judgement comes, it blowes them in this world Mtn out §f chrift blotvne awafoi ipitha tvinde. ^l^ The churches compIaiM Aelild(^ God ]lo$Hs tohidfini, linaiijudgemti World to this part, and that part oft-times when itplcalethhimto excrcife his outward judge- ments, but if he doe not blow them away here , he will give them a blaft that (hall (end them to hell their center. Out of Chriftthcre is no folidity^noeonfiftenceor being for any man: therefore when Gods judgement eomes it bio wcs them away in this world^ axxl at the houreof death fends them to hell, this is the ftateofull. our mqmties like the rvindetakc^ usawAj : hcmcanes here, they were blowne out oilury loBAbylom ItW^aftrong blaftthat blew them out of their owne Country. \{ . . -^ f> May not we fay, ourimqmues hofve hlorvnc^ m away ? What hath blowne us from our cal- lings and imployments < Is it not the Pefti- lence ^ and what brings that^. Is it not our iniquities < So that wee may all complaine of this. Our iniquities have blowne us a- way. We fee here, he lay es the blame upon their iniquities 5 did not the BabyUniam carry them away ^ Alas they were but Gods inftruments, God wasdiipleafed by their finnes, his wrath blew them away. So you may fee here the child of God in all judgements lookes to his iinncs^hejuftifies God, he murmurs not^nd faies this and that, no, but it was my finnes. We have fmned ao;ain^ the Lerd\ tMicah 7. / wiH heart theisirath ofthe terd, becmfe I havt^ finmdagmnfhitny md Lamm^ $• ^^f^f^jf^^s fir hufiif ties, md every one of us may fay, tt dndConfd nee. is OMrimqmties have taken tu away . A gratious heart juftifies God and condemns k felfc. The childrcF) of God may complaine fomettmcs of Gods hand, but they will never cenfure Gods hand: theyjuftifie God alway, though they may complaine of the biaerpeflc of his hand. Herethey complaine of the bit^erneflc of the judgement, they were blovvne into a- nother country, into cap ivity, they doe not complaine of God. God will have us com- plaine, but as be will have us complaine ; fo we muftjuftifiehim andcondcmne our felves,juft aretKy judgements. An Hypocrite thinkes God is beholding to him for his outward performances, and when judgements befall him, he frets and cenfures God : either he thinks there is no God, or he frets and fumes againft God, he is difconten- ted : but a Chriftian juftifies God and con- demns himfelfe. Ouriniquiues have hUwnt^ m dway^mrfinnesketfegoodthingsfrom tts. Therefore let us now lay the blame where it is, fearch out our finnes perfonall and par- ticular, and complaine of them, they have a hand in this plague. God is no tyrant, he de- lights not to confound his creatures, but finne makes him out of love with his creatures, the workemanfhip of his owne hands, it is our fins, Thereforelct us lament the finnes of the times : fo farre we may without Hypocrific and ought to take to heart and mourne for the finnes of the times that wchcare by others and fee our Y fclvcs V9 Vfe. To lay the blame u^h our Jt4t» lO Ground of hu- miliationfor fm The Churches complmt fclves^and m 3urne for oarownt^ hjnrts that we canaot mourae, jve mu-t mourm for the jinnes of the times ^ as Damd and Nehemiahy and all theblcffcd men of God have done. It is not thc^ plague that hurts us, that is bur Gods mef- fcnger; finne doth us more harme then all the Divels in Hell and althe plagues in the world^ir is not outward evils we need to fcarcjet us feare finie and lay hold on God, he is the Lord of Hoafts^h:^ hath all the creatures at his com- mand : letusgetfinaway that doth us all the mifchiefe, it is that that makes bare be- tvveeneuodaad usjandchen God makesacon- trovcrfie betweene us and the creatures: it is our fins. And that is the reafonof the nectfli'-v of hu- miliation for ourfinnes, bccaufcfinrc breeds a feperation betweene God and us. and betweene the creatures and us. When God is offended, the creatures are infcifbed : let us fee our finnes, by them we infeft the ayre, by our vainc fpee- chesandoathesand our filrhineffe. Our fins infecatheayre,andiha^ breeds infedtioninour bodies. Our finne<^ cry, they have a voice to cry CO God, if our prayers doe nor out-cry them. Therefore let us cry to God to heare the cry ofour prayers and not of our finnes. How many voices have crying finnes ! There is the voice of the people opprcfTed, the voice of fiithineffe, c^^\ finnes clamour in Gods eafes, they clamour for wages due, and the wa- ges of Jmm ts death y finne cryes though it fay I nothing md Confidence. nothing in words, ir cries in Gods cares and it will not reft rill he hath powred out ris ven- geance. Thcfilrhineffeand oathes and arhief- me and protanenefle 5 thefuffering of the dif- honour of his name: thefe finnes of the times arcthofc that pull niiferies upon us. Our iniqut. tits have taken m arvay as the wind. So much for that. Forth on haji hid thy face from m^ and tve are con fumed bee aitfc of our mqmties . Sinne makes God hide his face from us, and then rve are confumeA, hecmfe of our iniqmties. We melt away in the hanaof our iniquiitesy as the word is. Indeed finneis a cruell tyrant, when God leaves us in the hand of our finnes, hee leaves usin a cruel! hand. Chriftcame to re- deemeusfrom our finnes. oir fins are they that torment us,it is very fignificant in the Original!. We are melted, wcmtlt away as wax before the fire, as fnow before the Sunne, hecaufe ef our iniquities y when God gives up men to bee handled as their owne finnes will handle them. Nations melt before the hands of finne, and Kings and Kingdomesand all. Let God give up men to delight in, finne, Kingdomes, or perfons, they meltandmcl- deravvayin the hand of their fins. But to fpeake a little more of the ncxr words. lihou haft hid thy face f, cm us. That is,thou haft hid thy comtort from us. Y 2 God 511 Natiunt and Gods face vhat The Churdmcomplmt God hath a double face, a face that (bines on our foules in peaceand joy and comfort, when he faith to the foule, I am thy Salvation : And his face that fhincs on the outward eftate^that kcepcsmifery and ficknefTc and danger from us, and beftowes good things on us. And God takes away his face from us in regard of the inward man, when he gives us no peace : but leaves us to fpirituall defenion. In regard ofthc outward man, God hides his face, when he gives us up to Pcftilence and watre and fick- nefl'eand raiferiesinthis life^ when he gives us up to outward defertion. Sometimes God fliines on wicked men in outward things, but he hides his face for peace of confcience : and fometimes Gods chil- dren have his face fhining on their confcience, but he hides his face in refped of outward things, fometimes he fhines in neither of both : as at thisrime he neither (hined on thefe ble/Tcd men in outward favours, for they were in cap- tivi y, nor in the fence of his love and favour, for they were in defolation;and ecclipfed every way. The face of God, it is as the Sunne to the creatures : when the Sunne hides his face, what is there but darkcneffe and nights What makes the night, but the abfence of the Sun f What makes Winter, but the abfence ofthc Sunne f when he growes low and can^ not heatc the earth : So what makes winter in the foule, deadneffe and darkeneffc and dull- / neffc/ I and Confidence. ncffc in Gods fervicc^ The abfcnce of the face of God, God fhincs nor on the foule. What makes night in the foule, when the foule is benighted with ignorance that it cannot fee it fclfe nor fee the judgements of God 'f God fliines nox^the Sunn (frightcoufmfejhines natovk .•that foule. i God is the Sunne t)f the creature, he gives i life to the creature, what will become of the creature when God neither fliines outwardly nor inwardly on it f As at the day of judge- ment, he fliall take away outward comforts, [therefliall be no outward fliining, and all im ward comforts, they fliall have no hope, hcc fhall altogether hide his face ; when God the Fountaincofall good fliall hide his face alto- gether from the creature, that is Hell : The place where God fliines not outwardly with comforts nor inwardly, nor there fliill be no hope of neither, but a place of horrour and defpaire,thatishell5as the hell of this life is when God fliines not on our foules* Now thefe holy men they complaine, yet they pxdtyyThu haft hid thj face, Heere is the confli^of Faith that fees God hide his face and yet will follow God 5 it fees God ready to turne away himfelfe,and yet it will lay hold of him,andhaveaglaunceof him, it will wraftlc with him and not let him goe without a blcf- ! fing. So there be degrees of Gods hiding of ( his face: though God f^eme to hide his face { andtowith-draw outward comforcs and pcr- V Y 3 haps m Tie C9nfli& of faitbT»h6nG§d fjideshiiface. 3H The Churches complaint W^ muft fecks G9iU face. I. By Prater, H hu ordinaces baps in fomc to with-draw his £ivour froiii their hearts inwardly : What (hall they doej droupe ^ No, wraftle with God as Jacob :\ fee through the cloud that is bctweenc God] and thy foule ; breake thorow by faith, and with loh fay, Though he kdl me yet mil I trufi in him. Let us ftirre up our lelves to lay hold on God when he fecmcs to turncaway hisface:and imitate ooQ^lacohy never give over feekingthc face of God. . How {hall we fecke the face of God c* By prayer, for tha^ brings us to the face of God though he fcemc to hide his face, as lere- ^^[y comphines, leremj 14. Why art thou as a firanger f and yet hec prayes: feckehimby prayer. Seekc him in his Ordinances 5 heare the Word of God, thj face Lord vpHI j feeke, God invites you 'ofeeke his face now by fading and humiliation, fccke his face in this ordinance: here is the bleffed Trinity, Father.^ Sonne and HolyGhofi. Though outwardly God hide his faccinfome regards; yet when he offers out- ward liberties, refufe them not: hee offers his facetousnow in Chrifl, feekc by prayer and other mcanes holy communion with him ftill; and never leave fecking till you have got a glance of him rand ftir up yourfdves to lay hold onhirrii>thathe would Ihew his loving counte- nance upon you. Thofcthatturnejtheir backs on Gods ordi- nances and in rebellion to his commandemcnts livci and Confidence, Hvein finncs agj^inft confcierfcc, can rhey won- j dcr that he hides his face from thcm^whcn they • turne their backs on him ^ Rebel!iors ptrforTs ; that will not yecld mcckcly to Gods Ordinan- ccsand fubniit to his Commsndeme/jts, doe : they wonder that God takes good things from i them c* Whenwcfinne v:eeti:rne our'backes ! upon God and our face to the Dlvcll and the ! world and pleafures : when men turne their jfaceuofinne^topleafurcsand vanity5and their I backs on God, doe rhey wonder that he fiiffers them to melt and pine away ''. Let us doe as the Flowers do, the Marigold,&c.they rurne rhemfclvestotheSunne : lerourfoulesdoefo, let us turne our ielves to God in medication and prayers,ftr!vingand wraftling with him,look to him.,eyc him in his Ordinances & promifes,and have communion wuth him all the waies wee can, Letourfoules open and (hut with hun> when he hides his face let us droupe, as the Flow^ers doe till the Sunnc come againe. When the waters fall the Flowers droope and hold downed heir heads, when the Sunne riferh the next morning up they goe againe, as if there had bcene never aflnwer : So when wee have not daily cemfon of Spirit in peace of confci- cnce, let usncver reft feeking Gods face in his Ordinances and by Prayer,and that will cheare a drooping foulc, as the Sunne beames doe the flagging flowers. Then you may know that Gods face fliines upon you m fome menfure when he gives you mcanes and gives you hearts Y 4 to ?M 32<5 The Churches compliunt The conpkra tion that God u our father Jbeuld (iirreuA uptofeelitolin toufcthofc mcancsand comfori in your con-^ fcienceSjthwit whether you live or die you are Gods: this is a beamc of that Sunne-fhine on the foulc,whcn God vouchfafes joy and com- fort. A little ofthis will banifli all fcarcs : if you have oneglimpfeof his countenance, you fhall notneedtofearethe plague, or warrc, or death, if he fhine on you, one glance will take away all feare. Paul when he was in the (locks, one beaine of Gods countenance made him fing at midnight; Let thy countenance jhine on ti>s andwe fhall be fafcy let what will become of us outwardly. If God fhine not on us for ou""- ward favours, if he fliine on our foules and rc- leafe them from feares and guilt,and fpeakc peace to thcm,and fay unto them, he is their faU vaticn ( and as he faith in the Gofpell, thy fmnes are forgiven thee) all will be well what- focver become of us. Let us fceke the Lord while he may hefomd^ hold him before hee goe, let him not depart : attend upon the meancs, never miffe good meancs of feeking his face till we have got a fweetanfwer from Hca- venthathe is our God. Now followes the fupplication. But now Lord thou art our Father ^^c. Hecrc is a prayer which is a kindc of hol- ding God, by the relation of a Father; this is oneway of ftirring up our foules, to confider the relation of a Father. It ftirrcs up bowells, whenachildeis beaten by his Father, O ftay Father, fparc, it works uponthebowells.There is MdConfdence^ \ yi7 is a world of Rhetorick in this one word Fa- ther, why Lord, thou art my Father, fhall I bee deftroycd'f Ictuslay holdonGod by this re- lation tharhc puts upon himfelfc 5 and he will notlay it afide though we be unworthy to be fonnes. He doth not fay, thou arc our Father, and we are thy fonnes; becaufe hee thought they >vere unworthy, (as the Prodigall faith, / am unworthy t^be called thy fo^ne) butinftead of faying we are thy fonnes, he faith, we ar<^ the clayy thoH art the f otter. Yet he is a Father continually ; and though in Chrift you cannot call him Father, yet you may by Creation,and initiation, being brought up in the Church. Goe to him with the incouragemcnts you have, and caft your felves upon him. There is a bond for you by Creation, and there is his command, he bids you call him Father, hee is a Father by Creation ; looke not upon this or that finne, but goe to him, and call him Father^ as you may call him ; fay thou art my Father, thou haft given mec a being in the Church, wraftle with him as you may, though as found Chriftians you cannot call him Father. Be weary of your courfes, areyouwillingtocomc under Gods hand to bee fonnes 5 you are fonnes by Creation already, offer thy felfc to be of his family for the time to come, and God will give a fwcet report to thy feule» Stand not out at the ftavcs end, Thsu art Mr Father, Lord . If you have a purpofcto live m finnc, tl^Divel] is your father, and not God, you arc of four Z fathers 3i8 Rep? nation of CUT fllvis in \ payer reqn-fite The Churches complaint Tv ahafe eur filves in payer father the DiveU^ but if wee bee willing ro iubmlr, wee muy fay, Doubtlejfe thou Art our Father. We are the clay y thmart the f otter. Hccre is a refignation of themfel ves to God , ' in ihlstcarme,th9ffart the potter^ wearethe cUy. i Indeed we are but earthen veflells the beftof i us> in regard of the bodily life we have 5 and j we are at the liberty of God to difpofcofas he pleafeth. So, before he comes to put forth this prr^yerto God, he ufeth this reiignation of themfelves into the hand of God: we are/ as clay in thy hands. Lord difpofe of us as thou wilt : Letus remember this when we come to pr ly to God, ufc all mesn:s of abafemcnt chateau be; lay afide all tearmes other then abafing tearmes, rvee are the clay^ and as loh faith, I abhorre my felfe in duH and ajhes^ So the Saints have done in all times, / am not rvorthy to bee called thy fonne-^ and / am lejfe then the leaH of thy merctes. Let us lay afide proud and lofty tearmes, and caf; downe our crowms at the foot of Chrift, as the Saints in Tievel,i\* caft downe all our excellencies, let us have no thought of outward excellencies, of beautie, or ftrength, or riches, or high dig- nicy, when we come to God, weemuft come with low thoughts to the high God, can the creature be too low in his p»-e(ence c* And then come with refignation, x^ee are^ the clay, thou art the potter, doe with us as thou wilt 5 if thou dafli us in pceccs as a potters ' vcffell, ns W Confideim^'::, ua m vcffcll, thou maift doc it ; that is the way to cfcapc. That is well comnuttcd that is com- mitted into Gods hand ; fome rhca fhiftby thdrwits, and will not truft God with tJicir health, and ftrength, they hee deublt mindedy as Saint /4w^/ faith, they will have two firings to their bow, if lawful! meancs will not ferve, unlawful! (hall : No, but wee mufi, commit ourfches to God as to a fmthfuU Great or y and then fee what hce will doc; thenitftands with his honour, hce mil looke to the lowlte^ I am the clay, thu art the fetter^ hecrc I arn, doe as thou wilt, as David faith, it is a blefled eftate thus to refignc our fclves into Gods hands. If the Divell and Reprobates could bee brought to this, they fnould never comcthere where they are in tcrrours of con- fcience. Letus labour to pradife this dutie. Lord I commit to thy hands my body and foule, I caft my felfc into thy bofome, doe with mee as thou wilr. Some that have ftocd out at the ftaves end with temptations many yeares, have gotten comfort by this re- fignation. VVe are the clay ^ thou art the f otter ^ thou maift mold and break us as thou wilt.Thc way now to efcape the plague is not alltogc- ther to ufc tricks of wit, and policie (though lawful! meanes muft be ufed) but labour to get into Chrift, and rcfigne cur fclves mto Godh hand abfoh]tely,and fay thus, VVe areihe claiy ^c. Lord, tliou maift dafh us if thou wilt, as thou doft now many hundreds weckely, thou Z 2 maift m TheChturches com^dnp maift daft ub in that fefhion if t hou wilt : Oaly we may have a dcfire that God would make our Yi^rts and health pretious to him, that we may ferve hirnasifwe wcte.now in Heaven, and that we may have grace to make good ufc of all. But if God have determined and decreed to take us away, let usrefigne our fclvcs into his hands. It is no matter though the body bee J0'wncmdtj\}onmry they Jh all be rat fed in honour ^ Kvee are the clay, he is the f otter y let him do what he will with our carkaffcs and bodies/o he be mer- cifuU to our foules. Thcfc vellclls of clay when they are turned to earth, they (hall be renewed of better ftufFe,like the glorious body of Chrift; then our foules and bodies fhall be glorious by him that took a pcece of flefli and clay for us : O the humility of Chrift ! we wonderthat the fouleihould animate a pcece of clay, fo excel- lent a thing as the Ibule is ; much more may we wonder that the Sonne of God fliould take a piece offlefh and clay upon him^ to take our i^tureofba:fe earth, to raakeuseternally glori- ous as himfelfe. Let it comfort us though God dafh our clay in pieces as a Potter : yet Chrift that tooke our clay to the umy of his Perfon, JGurnature bdr^ ingrafted into him, hee will make our bodies eternall and cverlafting as his ownegloriousbodya Lee usrcfigne our felvcs into Gods hands, as the Churdh here. Thou art thtFotterr^^wtdrethecldjfSind then wee fliall acvcr mifcarry. FINIS. tl4tl4^l^^l4»l4Llitli^l4J^i*t^tljtljfJ^ y T' H F DOCTRI OF THE SAINTS In F I RMITIES. H Delivered in (evcrall Sermons by ^1 JOHN PRESTON SiDodor in Divinity, Maifter of | EmanuellCollcdgc in C AM- ;^ BRIDGE. '^1 I And late Preacher of Lined ncs )* Inne, Sic, ¥' t II Imprinted at LmdQnhy f.Okcs^ ioxH^Taunton^^ and are to be fold at his (hop in S. Bunfions j^ Church-yard in Flee r-ftreet- 1638. ^ •» ««p?»w8» iWyy « t5l » w w « "'X" i-i^j "IT -»r tf^j ^y^ •^Y*' "•JP" '^W'^'^ w. cf^ ^ To the Learned and Re- ligious Gentleman Henry Laxprence Efquire. Orthy Sir^ although jour owne native worth might iujily draw from m agrea - terteftimony of obfervance ^ then the futting of this Little Treatifeinto your hAnd: yet h^ve tvc heene rather heereunto induced^ hy the confideratton offuch adornments ofwifdome^ Learning and Ptety in you , as had expreffe Rela- tion to the (Author ^and may feemeto be the- fruits and iffues of his Labours in your younger yeares. It is true indeed. , that the goodneffe of the Soile adds much unto the greatne(feofthe Crop : but it is as true ^ that the indujlrj andtpifed^meofthe Hus- band man addei alfo much unto the gooditc^e of the Soile: yet neither of the fe without a gracious tn- flueme from Heaven bring forth a harvefl. It hath flea fed God , there fbould be extant di^ vers CMonuments whereby the i^uthon emimnt abilities do yet furvivein the hearts and efleeme^ I ^f men : yet noneexfref^e him more unto the life^ \ thentht fiety andvertueof thofe that grew uf U't-\ A 7. dcr ^ The Epiftle Dedicatory.__ itr him^ i. rheff. ^.%oHe lives if they fldndfdfi in theLjprd, Amang whom , as pt$ had a greater ir^timdcj fij all the nearejl , not of a Pufdl^ but of a Befom-friend , and eontinudll Companion , and. therein a longer ft me : fo have you anfwered it, as then in love and RefpeHunto him^ fo fince in a. frofortionahle and haffi improovement of what you did Receive. And therefore^ as we conceived ^ it would be a derogation iniuriotss to your candid and ingeniotis difpofition 5 to thinke you unwilling to be put in mindofhim^ by whofe Religious care fou werefo often put in mind if God^ and of your felfe : So al- foan unworthj andungratfull dif-refpe^^ to have. omittedtheinfcripttonof your name : efpeci- ally by m ^ who long have keene. and art . Your loving and obliged friends. thorn as GoodtHrty Thomas BalL «^ «rjf» SERMONS loHN Preston Dodor; of Divinity. ! 2. Chron. 90. iSji^^ao. 18. For A Multitude of the pe$f It ^ even many of ^.-^^ phraim, 4^Manafleh,Iflachar3ia;>rfZcbulon3 had not clean fed themfelves ; yet did they eate the Fajfeoverotiermiji than Jt was written^, but U^Tcknh frayed for themfajin^^ the ^ood Lord far don every one. 19. That frefareth his heart to feeke God : 7he Lord God ofhis Fathers ^though he he not deanfed according to thefurificatidn of the San6fuarj. 20. Andthe Lord harknedto]AcL^V\'^\andhca' Icdthefeople. i Pon the oocafion of thefe words was the illegality offomc refbrtcrs to the PafleovcT at this Time, for this fo- JemnelDtity having beene long neg-i Iccled 3 by occafion of the negligence of fbrmerj B Governors:^ The Saints Infirmities. Governors : HezckiAb&nAs\{\svDdkxi%tx%viot onely into luda)^\xt alfoinro into ifrael^to aflem- ble them jif it were poffibIe,unto this great Sctem- wVjfjwhich was efFefted with various fucceffe, for in ibme ^aces they were entertain d with (coffees in others , wi th great readineflc to fiibmit them- felves unto this Saaed ordinance 3 but the war- ning being fhort^Sc joumy long) there were many wanted legall cleanfing s Hezckiab feeing the proniptnes of the people, & that in the fubftance of tlie Duty they had not failed, puts up this Prayer to almighty Godjin their behalfe. In which Prayer we have thefe three things to be confideredj and'undcrftood^ 1. Thefiibftanceofit, which was, that God would pardoujor be merciflill. 2. The Perfons for whom he made i.t,and they aredefcribedtwowaies. .v.^vy'-iV^ 1. From the preparation of their foulesand in- ward man, they prepared their whole hearts. c.From the imperfeftions oftheir outward and legall prcpaTations, they wer^ not cleanfed accor- ding to the purification of the Sanftuary. 3- The fucceflc and iflue that it had,which was the healing of the people,that is,God=blcflcd that ordinance of his for the removal of that outward guikjContraft^d'by thofe ceremoniall neglefts^or othenvife, 8c for the (irengthning of their foules in grace atidholineffe, and for the curing of their outward eftate,which lay open at this time to ma- ny prelTures and calamities on every fide. The points of Doftrine might be many that would hence The Saints Infirmities. 3 boa. hence arife , bar we doe purpofe onely to handle two. I. That in all the pirts of publicke wdrftiipand performances 3 the Lord efpecially requires and expefts the heart be right jhc would have nothing wanting^ but of all the reft he would not have the heart imperfeft^or defeftive,the good Lord(faies this good King ) be mcrcifoll to every one that prepare th his whole heart to fecke the Lord God ofhis fathers, though he be not cleanfed , that is, though he be in other things imperfeft and defe- aive : So ^^^^r^/ijthis good Kings predecefTor, ?rtfx/.4.3 3. Ktef thj hcdrt mtk all diligence^ thy f$H is not to be neglefted, JE^r/. 5 . i .but to be kep tj but not with fo much care and circumfpeftion as the heart, that part muft not be wating,whatevcr other parts wercjand therefore if any were in this dtkdiv^^Hczekidh praies not for them. I . Becaufe the heart is that which Cod himfelfe [ke^f. 1 doth moft delight in5no duty can be well per for-! mcd were God himfelfe doth notvouchfafe his prefenccand affiftance.-^^^.r5.i $.Byhimtbcrfore ict us offer the Sdcripe of fr At ft to GodcontinHallj^ that is,by his affiftance and gracious pre/encCjbut where there is not a heart to receive and entertain God in,he never wil,nor doth afford his prefence.. Ef4.66.i^2^Hedvc»is m^ throne^ and the earth thj foot-JtoolCyS*^. But to this man will I look^even to him that ispoore, andofacontriteheart,accor- ding to that ofthe Pfk. 51.1 j,Tte Sacrifices of God are a broken ffirit: a broken And contrite heArt^ c^c. Though CO the eye of men it may feeme a I B 2 defpicable ■ ■' ' _ ■ ■ ■* ■— — —— K rf The Saimr Infirmities. ReAfen 2. 'Re^fon I, It defpicableandmcaneabodcy fwforhaglbrieMas- and excellent Majcfty^yetfureitisnocfo by hint aiccoTanred:wheiixgfcatn]idiseo be reedrv^d in- to our houfts 3 we are carcftill that there bee no breaches in rhenr ^ but when the great and glorr- ous God is to be received inf c cw hearts^ Ke wrlF not-ftumble ^t th^ we-tpn^fs aiid breached* ' - - ^ ^■' - ; Thehea:rc isrch^Jt (Msly part^wherebf Gctf^fti- mates^andraakes^judgemenr of thewhole^ hee takes meafcycG ?a.man by his heart ^ if that bee [ (bund and upright , he neverrurrouQy eficamfnes ochir parts ; we cointnonly ^^ftCkeu wfth-tfie face and couri5enarre;feecau{e we are notable to looke deeper-jbut CkydVegardsnot thaf ^beirrg; able to d^c-endintathe' fecret dofet of tft^ftearr. r,^4»i. 16.6 j7. Andhe Ibok^rfon iT&'ii^y and^ Stirtlfj tht Lords mmirmdis kfoH him. But the Lord faid unto ^amut^ Lo4ke nn ^ kiftdmtrc^ ' ^mme.^mr mtht height tfof his fii$mre , hecdufrl hiiverefuftdhim , forth Lord fe^h mtds dmm feeth 'j formanUoketh on pht Outward /tfpeardnce^ bittihtLofrd feeththohe^^f : And accoTdin|iy yee ha'vc tbedoon3eofalmoft;$!r the Kings oftitiah^ according to the goodnelR or badnefle of their hearts i.Chron. 2 5.2. He didthAt whiih was right if^the^ftght a/Gody bf*t nopmth ^ferfefi heart :knd the like is aifo teftilied (tf nrany Of her of them 3. Thehearris thehardeft piece to mamge and nianuRTjand therefore he that keepes chat wellin tune, i« not likely to be wanting in^the othenif in a Violl^Ifindfethe trebble ftringin tune ; I make no qaeftion ©f thebafe that g^s-ftot out fo eafily : Syma» The Saints Irtprmitief, SjmtfMMagMS had compdfcd the other parts, Affs S.T^.BedidhUevi, 4ndi9Milrafiizcd : but rhis ftrkig: wa» out cjf mrie, the Apoftle fiiKfe this jar- rit^.'cer.il. Thou ba/i m^ither fart nor let in this bufines^frf $iy heart is not right inthf fight ofGoi^ ;inhi»oxyiie(i^ht no qucftiow tef hee tBioi^hr it iiXrhuritwa5ift<3r fo itt Godi fight : And indeed 'tfceheartis fodcceitfuU5th<«ir will deceive the very owner amd-polTelfcr of it : like toyoiir Jug- lers^that wilt do a thing before your face, and yet you ftiaUnctfee them doe xt^'i.KingWh^ wtefeth mf Lcfi^df^fmk \{'^T^\)Wkf {fiie^ ehe^Propiier; ftfr tbtgiieat ^t>iU th^t f kh^t^ thom wilt doe mto- the Chiidren oftffsct^their (kong holdnhoti wiHfetvw fife^(jf^.^nAff4£^elCixrdy ts-thyfeyvant a dogge, th4t he Pmld doe thi^grei^i things? There were charoarersofGriieltf engraven on his heart, which hhirfelfe had never read, or beene acquainted yet vwehatlyl^Ap kmt^hf^vpx the Apoftle)- 1 , CVr.2 . \ t. thi Phings ofi^mtj^^kk fhefpfrite/man rhdt is ^kbin himfOm wcp^A thiake ^ manlhoufd read hi5 owne h^dy yet fome doe write fb bad, that they cannot reade it when they have done; and fo did ffoAdd 3 he hadhatcht fuch curled thoughts within him , that he could nOt fte to the utmoft" peirmnm Md end of themjif aman hath a fpot up- orfhis face^ he is warnedof it by every body elfe^ becaufe itsknowne he cannot fee it 5 but he may h^ve a 5hoa(and fpot s^iap'Ort his: hear t.and neither heynorflomanin the world befide be able to dis- cover it:he therefore that hath well prepared rhis part5Wiitha1dly.be d^feitive m the reft. B 3 4.'Thc 6 The Saim fnfirmties. Rcaf. 4. Vfi. 4. The heart is the fpring and firft wheele of all that curious Clock-worke of the ibule 5 fo that if that bchm 4v/ for example. 1^ C J Jtt 14 The Saints Jnfirmitief. ReAfon 2« If there were a little Gold and much drofle itiin* gled together ; A wife man will not for the drofle fake caft away the goId,but purifie and trye it:So if we have corne, although there be fome cockle in it^ye t a wife husband-man will not rejed itjbut winnow it^and purge it. So God being a wife God, doth not caft us off prefently for our infirmities, if there be any truth and fincerity in us: And as God is wife^focompaC fionate,andbeares with our infirmities. The Tafk-mafters wanted compaflion , and therefore expefted more from the ljy4elites than they were able to doe : So whilft we were under the LaWjthere was a burthen laid upon us, which neither we nor our Fathers could beare jbut now if we be oiice under grace, the Lord ^doth not lay fuch loads upon us : But if there bee truth in the heartjhe accepts of our endeavours, although ac- companied with many weaknefles. A fecond reafon is taken from the covenant, for fo long as a man is in the covenant, his infir- mities cannot cut him off from Gods mercy. N ow it is certaine , we may have many infirmi- ties,and the covenant rcmaine unbroken : fore- very finne doth not breake thc^ covenant, but thofe chat untye the marriage knot : As in mar- riage every offence doth notdifannull the marri- age, butonely the breach of thy marriage vow: to wit, Adultery : So onely here thofe finnes that breake the covenant, which untie the marriage knot,(as it were)and that is ^ Firft, when we take any new Mafter, and this we The Saints Infirmities. 1 5 we do when we let any finne reigne in our hearts, ifwefetupany fin that commands and roles us^ then the covenant is brokcn/or thou haft chofen anewMaftcr. Secondly 3 ifwe take another husband 5 and this we doe, when we make a league with finne; ifwe bee in league with any thing in the Worlds that doth draw our hearts from God^doth break our covenant in chofing another Husband. But other failings doe not breake the covenant ^ and whiles it remaines in force 5 we haveintereft in Gods mercieSjfor he cannot forget his covenant; which i f he (hould, yet Chrift is the Mediator, and v/ouid put him inmindeofic. A third reafon is drawn from the common con- Reafon j, dition of all the Saints: Take all the Saints that ever lived, and every one of them have had infir- mities. Now ifGodfhould betooextrcameto markeour iniquities5(iy4/.i30.334.)who (liould ftand> If God (hould caft off all that have infir- mities^ then none (hould be faved^and then wher- fore hath Chrift dyed? Bur faith the Pfalmift Mercy is with thee, therefore thouarttobefea- red.-Thatis^if God were (b fcvereaMafter , that he would endure no failings then helhould have no fervants;But it is his mercy that makes him to be feared. And thus we fee^that infirmi ties do not cut us offfrom Gods mercy^if we be (bund at the I heart ^ but withall we muft remember thefe two I Cautions. j Firft, though infirmitit-s doe not utterly exclude |c4///;<>« i, us from the mercies ofGod^ yet they may bring i upon 1 The Saints fnfirmitief. I upon us many and fore affliclions , and hinder us of many bkflings .; and here we muft remember the(e diftinftions. Firft^there is a voluntary infirmity, which pro- ceedes from our owne wills ; and by how much the more will is an infirmity, by fo much the more God is provoked to anger , and to punifh andafflidus. But there is another infirmity which arifeth from fome impediment which a man would faine remove^but he cannot.As for example : A man would faine remember all he heareth^ but hecan- notjbecaufthis memory is fraile, and he cannot helpe i t ; he would convert many to God, but he cannotjbccauft he hath weakeparts. He would faine have fiich a luft removed^but God doth not pleafe tofet his Spirit at liberty, though hedoe his uttermoft endeavour,for that muft ftill be re- m>embred j for ifa man (ayes he would pray fer- vently morning and evening^and yet fits ftill,and doth not fet upon the duty and ftrive to doe it j this is the aft of the fluggard : So alfo in other Aings. , Secondly, there is an infirmity that arifeth from want of growth , for there are (bmc Babes in Chrift, fome buddes that are but tender, even as a tree hath fome buds and fprouts as well as branches : and thefe fuck fap from the tree , as well as the branches. Now Gold beares much with thofe that are fuch , and will not prefently punilh them for their failings 5he will not in this <:afe quench the fiiioaking Flax^ nor breake the bruifed i The Saints Infrmitief. braifed E^ecd : he will not put new wine into old veffd s : hce knowes there is much of the old man ftill in thcm^md therefore will not enjoyne them to fuch great duties as they are not able to per- forme ; be will not pur too much on them at the firft : hee commands us not to rejeft or defpift th ft that are weak, ^tfw i^A^. Let ut n$t there- fore judge ^ne another dnj mere , but \udge this ra- ther, that »0 mdnfut a fittmiltng block^er anoccafi^n tefditnhts brothers WMj, Andfurc thenhimlelfe wiii prartife that rule that he prelcribes to us. But now there are other infirmities that ariie from ficknes5in chofe that have beene (trong, and through fomcdifempe.-s arc become fick^a^'d are fiUen from their firft love, as in the 2 of the Rev. 2.4,5. Neverthelefle I have (bmewhat againft thee.becaufe thou baft left thy firft love : remem- ber therefore .rem whence thou art fallen , and repent,and doethy firltworkSjOrehe I willcome come unro the quickly, and will remove thy Candlefticke our crfhis place^except thou repent^ -Or that arift fom fomedeJcrtion,them(elves be- ing then caufesofit, bv reafonofprefumption^ as in Peter and HezekUh .• Now in this cafe God dot!^. notbeare with a man,bur will come againft himquickly^andwillnotftaylong, unlcfle they repent^anddoe their firft workes. We muft remember, thattofome, Godharh appointed a lefTerftature in grace, and to others greater: there arc Chrifti:ms of all (izes, as it were. Now thofe that are of the leaft fizc, they are the wcakeft, and chcfe are generally weake, that D is, I l8 The Saints Infirmities. is, they are weake in their underftandings^ weakc inaffeftionSj weake in all 5 and with thefe God beares much :as we may fee in the Church of Tij- AtirA^Rcv.2.2j^^2^\?>\xi unto you I % , and unto all the reft of 7 hjAtitA 5 as many as have not this Dcftrinejand which have not known the depths cfSathan, astheyipeake ; I will put upon you nrne other burthen ^ but that wliich you have al- ready 5 hold faft till I come. There w«re fbme that were expert^ and others that were weaker : Now for thofe/aith God^that have not this lear- ning^neither have known thedeepnefleofSatan:^ I d .-e not require fb much of y c u \ but onely that you hold faft that which yce have. Fourthly 5 but now there is another infirmity^ which doth not runne in generall over the whole ftianjbut is fome particular infi rmity^ which is in a man that is ftrongjand hath attained a greater meaftire of grace : As a body may be ftrong, and have fbme particular weakneffe; anda wall may beftrongj yet have fome weake partsribaChri- ftian may hav^ ftrong lufts : fome particular infir- mities 5 as indulgencies to his Children, or pride, or any other jfo then this rule is true. That ftrong infi i-raities bring ftrong afflictions: as wee fee it did in ^/y^for his indulgencyjand foin I>Avid^t had ftrong & long affli(£ons5 for his ftrcng lufts. Fifthly,weare toremember5that there is an in- firmity in a man that he is fcnfible of, andftrives \ ap^ainft it with all his might , and yet cannot get \ vidory over ir : God may fufFer a man to labour , and tugge ^ and yet profe nething h^j hi s giines, ; but The Saints Infirmitief. 19 but gives him grace which is fiifficient for him 5 he gives his pardoning graccjthough not his pre- vailing grace.3. On 2. 9. In this cafe God will bcarc muchjthough he cannot get the viftor/jyet he may get pardon. Sixthly, but there is another infirmity that be- falls us in peace and prolperiry , that we are not fenfiWe of, but are as it were in a fleepe, and for- get our felves^and fo let feme infirmity fteale up- on us : and in this cafe , though it will not quite cut us off from Gods mercy , yet it will bring fome great affliftion upon us, whereby God doth waken us, and bring us unto our felves againe: So he dealt with ^^;s^it/4A ; nofboner was hee fettled in peace and profperity^ but prefenlyhee forgers himfelfc, fuffers pride to fteale upon him, forwhidiweknow'howthe Lord awaked him. So Ddvid^ PjaL 50. when he was ia'profperity, thought he (tould never be removed 5 bat then God hides his face, and makes him looke about him ^ therefore we muft remember this caution : That though infirmities do not cut us off from Gods mercies 5 yet if voluntary infirmities in which our wil hath a haad^if fiich as are not from V7eakne(le,and want of growth ,but from ficknes, if they bee fome particular weakncfle in a ftrong Chrrjlun^ if they fteale upon us by our owne floth, and wee are not aware, nor fenfibleof them ; then they will bring upon us fome great croffe and afBiftion , and hinder us of fome greac bleDGngs. - | The fecond Caution is, that yee take heed that Cautkn 2, ^^^^^ D 2 yee \ 20 The Saints Infirmities. yee do not miftake thofe infirmities that proceed from the regeftrate parr, for thofe fins that pro- ceedefrom the unregenerate: for the/e latter are rebeliions^not infirn::ities,they are wickedndfeSj notweaknefles j and theief-oiewemiTft beware, that we doe not miftake the one fur theother. Tothispurpole, it will be necdfull to know what an infirmity isi ^ and this we may doeby the contrary,if we con:ilder what ftrength isl ** u m Nowforthiswemuftknowj that there is a two-fold ftrength. : Firft, a naturalU ftrength. Secondly^a fupernaiurall. Firft, a naturall ftrengthis that, by which wee. performe the worke ofnatnre : this init ielfe is neither pleifing^ncr difpleafing to Gcd ^ baitas a Cypher^ when it ftands by it felfe is nothing, . but a figure being fetbeforc it, it increafech thefiim : fo this natural ftrength nei ther plealech GQd,nQr difpleafcth.but as ir is ina regenerate maujorun- Tegenerareman^foithelpesorhnrts. i Secondly, there i s a (upernaturall ftrength ^ by which we are enabled todoe more than nature could helpe U5 tOjUnd this is either for evil! , or gaod things. Firftjthcre is a fiapernatural ftrength thattends to evil],when as to the natarall,Sathan addes a(upematurall,to enable men to evil) : liich a ftreiigth have they who dyedfor Turcifmci and thelikeswhorkill Kings,&c. fee how the Apoftle fcts out this j2.J;&ip/l2. 9,1 o* . rK/ZiiiluLbrih: r Such a ftrength have they that write j'^and dif- pute agatnft'ti^e truth ^ . they have the flxcngth of ' ; mad The Saints Infirmities. 21 mad men , which wee (iy jarc three men ftrong; Solikewife there is a fupernatural vveakne5,when to natural imbecility there is a fuperadded weak- ncfle.-in the 8 of Luk 12^ there we lee that the firffc ground forgat the vV'.rd;whyrthrough weaknea onely?No jbut Sathan be helpes on^He corrjes^Sc txkes away theWord^&c. And fo we read ot a^ more than naturall unaptnefle to receive the Go- Ipelj 2. C^r. 4. 3 4. The dtvel puts to his hand ^ hce blinds their eyes ^ that the li^ht oft he QofpeljhoH'd notfkine to them : He heipco f^-rward che n.uurail weakne'ie. Secondly, thc^e is a fupernaturallftrcngth to do p^ood^as Chrift bad his Difciples to ftay .u lerufa,- lem tiM ch y were endajd. wichftreiigdi from a- bove L .i.24.49.be,cauie they werc.to enter upon a great vvorke.,ab ovc nirurall Ilrength > to wit to pi each tlie Gofpel , therefore they had need have (Irengch above nature , bcciufe they were to preach the Gc fpell^ This fupernararall ftiCnp, tii we may know by thi)5 ^ it will enable us ro doe more than nature can , it over-fliej the reach of nature, or mortality, or common gracemarure can doe as much as lyes in her power, or as is her worke : but there are ibme things which nature, though never fb wellrefined, can never reach un- to. A§ Iron can doe as much as in Iron, ifiibee made hright,^nd fit for thofe feveral u(es it ferves unto': But if you would have this Iron to turne to the Nprth^it cannot doeit ^ till it be t:)uched with the Load-ftone,Sc hath a higher quality adr ded-to it. So take the pureit waterjand it c?ai (iok D ^ what;! 22 The Saints Jnjirmities. Anfw. what is in the power of Watdr i itoin moyften, coolcjdefcendjor the like : but ifyou would have water to heat^to afcend, it muft be by a fupcma- turall powerjand by a fuper-added vertue. And fo take naturCjand let it be refined with mor€ ver- tues,and common graceSj and it can doe astnuch as IS in nature. But ifyou would have it love God, or fbme fuch higher worke^ it cannot doe it ; the water rifeth no higher than the fpring from whence it came : So naturallmencan afcendno higher than nature; and therefore for workcsof a higher reach^there muft be ftrength from above toperformethem. But what are thofe things which nature cannot fuper ficially enable a man to doe > Take the beft of the heathcn^or the beft natural maujand meere nature cannot enable him to doc thefe things following, Firftji t cannot bring him to thiSj to prefer God before himfelfe upon this perfwafion, that his well-being doth depend more on God^ than on himfelfe. Secondlyjit cannot enable a man to fee finne^as the greateft evill in the world , and fo to hate it, and tolookeuponChrift, as the grcatefl: good in the worldjand fo to embrace him. Thirdly, nature cannot make a man refolute, not to parr with Chrift upon any tearmes, but willing rather to bearethe greateft perfeciitions on the one fide^and to refufe the greateft offers on the other fide, than to part with his Chrift. Fourthly,naturc cannot make a man love God, for * — - ^ . I'he Saints Injirmitus, 23 for this is a diftinguifliing property of a godly man^and (b are all the other afFeftionSjOow a na- turall man cannot hate linne 5 cannot grieve for wickednefle, as abhomination to God;Take this for a rule^thathowfoever naturallnien may know much, anddoemuch, yet they have no (pirituall afFeftion ; they have no fpirituall love, hatred, griefe^OTjoy. A fifth thing which nature cannot doe, and which this fiipernaturall ftrcngthdoth, is this, it overcomes and fubdues the luftings of our owne (piriis.aKd chat not by refrraint^buc putting in if a contrary kifting ^ the fpirit lulls againft the flefti i this fupematurall ftrengthofthefpiritjit hems us about 3 it comprehends and keepesus: >*(?;20.22.BeholdIgoeboundintheSpirit(raith St.Pduljto lerufklem : When a mans ownefpirit would fail loole^this fupematurall ftrcngth ftaies and ftrengthens it ; whcn-Gtxi leaves any of the Saints to nakedneffc and emptinefleof bisowne (piritjhe becomes as another man ; as it was (aid of 54«i^yi;?;they become weake as water 3 as we fee inElfos^D avid yZnd PefcrBm when this fiiper- natural ftrength is within us^it fits at the ftern and guides uSj-and carries us through all. Npw then if thou findcft that thou haft any ftrength in thee ' more than aatural,though it be bur a lit derail thy {infirmities ftiall not exclude diee fi-om the mer- cies of God in Chrift. ' Is it (6?be not then discouraged for any of thy infirmities , bur come boldly to the ihronc of grace ; it is a great fault in Chriftians, if becaufe > of ■ ■ ■ . - 24 The Saints Jnjirmities. 7^^.27.5^. Vfe 2. of fiich 5 or fuch an infirmity thq^ bee kept from the throne of grace 5 or weaken their afiuranoe: It was the commendation of /^, who(notwith- ftanding all his infirmities) would not let go his righteoufiieffe. Looke upon'i^yi^his infirmities were many,as to impr ifon the Prophet ; to truft to the Phyliti- an more than God,8cc. Yet becaufe there was an uprightnefle of heart, fee what teftiraony the -Lord gives him in the 2 chrcn.ij^.z. The like in lehfl)dfl!;dS. So Ddvidh^id many foule infirmit es, yet becaule found at the heart , God cals him, A man afterhisowne heart. So Saradb (notwith-^ ftanding her infirmities ) is commended as a pa- terne to wives, i .Pet 5. 6. Rabat her infirmities are pafed over- and (he commended for her good workCiJames iMeh. i i.And therefore(notwith- fanding our infirmities) let us truft perfeftlyin thegr.Ke of Jcfiis Chnft, and if we fee they doe a- bound,ler us lay the more on Chrift, as nneeding his helpe the more. The fecond ufe is frcm the firft Caution : feeing infirmities though they doenotcutusofffrom Gods mercy 5 yet they may bring upon us many troubles ^ therefore let us take beede of them 5 it is notafmall matcer to bee fubjeft to infirmi- ties : f J it was but an infirmity in Kebcckab and IdcobjiO compafle the bleffing by indireft nicanes. Buccohfider what it coft him, agrcatdea^e of grieve and paine : And fee how dc^VjcDaviJs in- firmities did coft him : Soil/^yJi5whenhediftru- fted God, God would not fuller him togoeinto the The Saints Infrmities. 33 the Land ofCdM^dm thcfe were all great afflifti- ons, which their infirmities brought upon them, though they did not caft them out of Gods fa- vour;thereforc if vvc would avoyd fiich troubles, let us beware of living under infirmities. The third ufe is from the fccond Caution, that we dee not miftake rebellion and wickednes^for infirmities and weakneflc. Now feeing wee may eafily be deceived 5 let us try and examine our felves narrowly jfar it is theufeofmen tofliroud thcmftlvcs under infirmitics^they fay, their mea- ning is good^&cbut its their infirmity. And on the other fide^many are upright in heart, and be- caufe they have infirmities^they thinke they have no grace^and therfore we had need to judge both with righteous judgement. Now tohelpe you in your tryall, confiider firft what an infirmity is : Secondly the fignes of it . Firft^an infirmity is fuch a weaknefle, as when the heart is upright, yet by reafon of fome impe- diment,! t cannot doe that good it would, and doth the cvill it would not.So that there mufl: be firft uprightnefle ofheart,clfe it is not an infirmi- ty,bnt iniquity • the heart muft be per feft with God in all things , there muftbee a purpofe to plcafeGodinall. Secondly, the reafon that it cannot doe Co , is from (bme mipediment that hinders • and this a- rifeth from the rebellion of his flefh, which leads him captive, makes him omit the good that hee would doe,and doe the evill he would nor. y But now (econdly to come to the notes and E cha- Vfe J, 34 The Saints Infirmities. Signf* charafters : foracarnallmanandagvxllym^nj both be guilty of one and the (ameiniirmitieSj as to have their hearts wandring in prayer , in rea- dingaand toidlenes in their calliugj&c. Yet chefe may be wickedneflie in the one, but weakuefle va the other 5 and therefore toknovvthis^ coiafider thefcfignes. Firft^if it be arvinfirmity it continues npt,but aflaul ts thee by fits^and ftarts^Sc fo away 5 and af- terwards thou wilt returne to thy former conrft: as a ftone that is throwne up4t flics as long as the force of the hand that threw it remains;but af er it takes its owne courfe againe : but if it continue upon thee,it is figne that it is naturall to thee: As aftonejitreftsupon theearthjbecauftit is the.na- turall place of it : my meaning is nor^ bue that an infirmity may aflault a man all his life/or fo fome may, as we Iball fhew afterwards : But I fay, it comes by fitSjand fo is gone. This we lee in DA" vid^m Peter ^^nd the reft of the Saints, that thetr infirmities continued not fo^but that afterwards the returned to their courfe againe. Secondly^when a man amends not upon admo- nition^it is a figne it is not an infirmity ; if a man intends 10 goe to fuch a place 5 and one (liould mectehim^and tellhim^thisisnotthe way, and dired him in the right way . hee would thanke himjand returne into the right way.becaufe that is the way he intended to goe. So if your faces be fee roM^ards Jerufalemjand one Ihould telyou, here you went out of the way, yec would be glad of it^and returne. So The Saints Infirmities. 5 5 So it was with Ddvid , when hee would have flaine Nahsl in a pallioiijand y^hgal met him^and ftayed him.-oh how thankfull he was to God^and her! it was a figne it was but an infirmity : and Co ia the cafe of>r/Ji&,,when Nathan told him, hee was in the wrong:? rw.2 5.1 2. He that reproveth the wife and obedient^ it is as a golden eare-ring^ or as an ornament of gold, faith Solo/, on j that is, hewhofeheartis upright, who(e intent is to grow rich in grace^accounts of thofe that reprove im^as of golden ornaments : Bur ifa man after admonition €nd reprofe will take his owne courfejit is a figne of his wickednefle^and not in- firmity. AgainCj thirdly a finne of infirmity is al waies with griefe and forrow of heart for that weak- ne5 : now what is grief e,but the endeavour and fcrifeofthewill 5 when a man cannot attaine to that he would^or would ftiun fomething he can- not avoyd,then he is grieved and paynedrAs it is in the body , all the griefe therejis when a part or member cannot perforrae its office or ftinftion : So in the foule , when it would faine doe fuch a thingjwhen the defire of the minde is fet on (iich, or fiich an objcd, and it cannot attaine it, then followes griefe ; fo here, when the heart is drawn tiptopleafeGod in all things, and fomething comes in the way that it cannot,and therefore it is grieved 5 and therefore in the 2 Cor, i o.i i . the Apoftle makes this (brrow a ground of thei r up- rightnefle,and it is certaine , where this griefe is not mingled^it is no infirmity. I E 2 _ Every Signe^ -- - I - 36 The Smts Infirmities. Every finne of Infirmity5prcduceth a hearty j complaintjand an earneft defire, and a (erious en- 1 deavour to have it cured;for every Infirmity in a*} body that is qu'ckned,that hath forae life in itjSc j ib is fenfible of it; As in a difeaft that a man is fen- fiblc cfjhe tels hisfriends^or any other thathec is in CO inpany with^of ir.to fee if they can help hira^ ifthcycannor^hc complains tothePhyfirianjand goes to him to have it cured:fo inan Infirmity or ficknefle of the (bale; m upright heart com play ns to his ChrilHan friends^ I have fuch an Infirmityj whatilial I do to cure !C?ifthey cannotiielphimj he run5 toiiim that hath the balme oiCilcAdy to Jefus Chrift tohaveit curedj 2. C(;r. 12.8,9. This wa^fcinSt.fW, bee prayed three rimes that it might be rernovedrhe doth not onely complaine, as in the 7. of the Rom, 2 4. and defire tha: it may behealed5asintheforenamed place ; where he praies againft itjbut to this he ads a ferious endea^ vourjiOr.^^.sj.hebeatesdowne his body^&c. that iSjhc uled all good meanes for the overcom- ming of this infirmityrand where this complaint, defirc^and endeavour is wantinp^, it is a fignc it is ' not a mans Infirmityjbut Iniquity. Fifthlyjif rhy fin be a fin of Infirmity, thon fhait find in thy felfe a continaall relufl-ancy, and ftrife againft itrfor as there is in thee a body of finne^fo alio a body of grace, which being contrary to the others will not (ufFcr thee to be at quiet 5 the fpirit will be againft the flc(h,as well as die flcfh againft the Ipirit ; and as the flefh will not fiifTer thee to doe a good duty witiaout rdiftiiig, and inter- rupting The Saints Infirmities, 37 rup''ing thee j fo neither will the fpirit Tufer thee to lin vvithout fcriving againftjand oppofing it, 1 But ifthoucanft fit dovvne, and let it reft vvithout ftriving againftit, it is no infirrnity, but rebellion, therfore try thy feife by thcfe fignes. But others^befides true GhriftiauSjareabk to '^^^v^^-^;, i^ doe this ^ for take an unregeneratc man, and hee will make the fame plea for himielft, that it is but an infirmity : indeede hee is overta- ken fomctimeSjbut it continues not 5 and when heeisadmoniihed or reproved ^ hee findei his heart yeelde to it , and hee grieves and is ; lorry for it, heecomplainesofit, andfeekestol hclpeit, andftrivcs againftit 5 and therefore j thefearcnotfure fignes to diftinguilh hini fronxj another. | I anfwcrjthat there is fomething m anunrege- \»^}^frp nerate man which is much Hke , andconies very j neare to that in the regenerate man, he may doe much by that light he hath 5 bur yet il:^re is al broad difference between them : for the regene- j rate man hath another ob jeft about wnich hee is I ^'onveriantjhe hath a new light put into his heart, he is renewed in the fpirit of his mind, and hee hath the Law written in his ht^xt^i.Cor.^.'^.Heb. 8.IO* Thatis, all the fpirituail daries that are written in the Lawrandhehath fomething in his heart that anfwers to what is in the LaWja^ Tally 1 anfwers to Tally jor as that f ifiii on in the lead^to | that in the moldjor as in a k:^^ charafter anfwers tocharadterjimpreffiontoimprefTion 5 fo that which is in the (eale, the fame is in the waxe: ' E 3 So 38 TbeSainuInfrmitief, I Difference* cg*^/. ^ Sovs^atfbeveris in the Lawofrighteoufhefle, if youcould fee that which is written in the heart by Jefus Chrift^ youftiould (eecharafter for cha- raftetjprint for print ^and (b , that if there were not a writtea Ija Wjhe would be a Law untx> him- felfe to obey God, performe duties according to the Law wrifen in his heart:Now when it (tands thus with a man, and fomething, fome impedi- ment comes in the way, tliat he cannot ferve Cod as he would, the law of his members rebelling a- gainft the Law of his minde , then this troubles mnd grieves him^this he complaines of,and ilxives againft^and labours to have it mended* But now a naturall man hath not the Law thus written in his heart^he hath all things revealed to him withinhis fphaere, to wit, of nature, hcea(^ cendsnohigher : and although bee hath good purpofes and meanings , and grieves and com- plaines, yet all this is for fins committed againft common light, againft naturall confcience, a- gainft the (econd Table* Now this is in a lower fpbaere^rhey are forty, but not godly forrowfull, the cannot grieve for omifCon of fpiritual duties, required in the firft Table, and fo wee fee they arenot pitcht on the fame objeds which makes a greater difFerence.Now for the further and follcr clearing of this poynt, we will anfwer fome que- (Kons or cafes. Firft, fuppofe I have ftriven long againft fuchaluft, and done what lean, and yet can- not prevailc againft it, (hall 1 fay this is an infir- mity f To The Saints Infirmitier. 99 To this I anfwerc , firft, that wc may be, and ji»r^> are often deceived in diis, when wc have ftrivcn j long againft it fyec we^row worie) and that rhc \ Infirmity gets ground of us ^ for an Mrmity . may appearc to get ftrength ^ when bs i r lofeth ] it. As when we ckanfe a pond,i t appears more muddy thcnit was beforCj though in truth it lo- .feth mud more aiKl more. Every contrary ^ the more it is refifted, the more i t appeares : as fire, thcmorecoldisaboutir, the hotter it is : fo an Infirmity, the more it is re^^fed with the contra- ry grace, the more It appeared toprewailejthough in truth it iofeth ground and ilrength. Andtherefbicfecondly I give tliisRulej that though you have ftriven, yetyoumufl: not leave offj but continue your ftriving Itill^ and yet be coRtcnt with Gods hand in foffcting iiich an Infirmity in you : for there is a double con- tentment : Firft , that which is oppofed to mur- muring againft Gods hand, and impatiency, and fo we muftbe content to fiiffer an Infirmity on us : we muft not repine at Gods proceedings. Secondly/nch a contcntmentjas is opp: fed to ftriving againft the Infirmity 5 and fo wee muft notbee content to fuifer it upon us., but muft ftriveconftantly againft it : AsinanaturallDif^ eafe we are to labour to have it cured : but if God will have it lye upon us^we muft be content : So heere we fhould continually ftrive a3:ainft our In- firmities; but if God fee good to ietrtreftupOn us , we muft be content with his hand : For God doth itdutweemighthavefomething to hum- ble 40 The Saints fnfirmities. 3. ty{nfw. ble US5 and Humility is the nurfe of grace, with- out whichj all grace would wither and decay. And againe^the power of God rcfts and dwels in an upright heart, and that muft have an empty places and Humility makes roome for this,when the power of God dwels in us when it begins to fettle in a mans heart: If hcc now beginneto grow up in concei te of himfelfe , this expells the power of God^and crouds its out : and therefore God would have (bmething to be in us, to keepe us in an humble condition. It is with us as with f W^ when he looked on his Infirmity ^ at the firit he was impatient, would have no deniall at Gods hand, but have it remooved 5 hee prayed thrice, that is, often, to this purpofe. But when he (aw it was a medicine , whichhe thought a poyfon, that it ferved to Humble him,and by that metnes the power of God dwelt in him , then hee was content, and fo (hould we. Againe, thirdly I anlwere, fuppofeyc^u do not get viftory over your Infirmity , and you be no better than you were before , n^lofe ground of it,yetftriveftill3 for this ftrife makes you hold he.id againft it , which otherwife you would not do : for if when you ftri ve, you do but keep your ground,or lofe fomewhat, then what would be- come of you,if you didnotftrive at all, (hould younotgoequitedownethe ftreame, and loft all? yescertaynely. As a man that Rowes agaynft the ftreame, fo longasheRowes,he does (bme good, lofeth fome ground,and gctteth (bme : but if he leaves Rowingj> The Saints Infirmities. 41 Rowingjhc goes quite downe the ftream. And as a man may keepe the field againft his enemy, though he doc not conquer him5yea though hee lofeth ground 5 yet it is one thing to keepe the field,and another thing to be beaten out , and o- vercome J now this continuallftriving makes a man to keepe the field againft his infirmity, and not to be overcome, and therefore ks worth the while to continue ftriving. LaftlyJ fay^that though a man is fure of vi- ftory 5 and that hiscaufeis never fo good, and that he goes on a good ground, yet God may in his vvi(edome(bdilpoleofthem:vtter, thathee may loft the viftory for a time • as we fee the If- raelites in a good caule were foyled twice by the Benjamitcssand fb the D ifciplesofChrift that werefentonhis bufineflctofilh, they fiflied all night in vaine. And (b iVi^/J'/, though he went on Gods errand, yet he prevailed not a good while, but the people were opprcffed more than b e fore, And ^o P^i/^/^ though he was called to goe into (JH4ccJom4jct fee in the ftory \yhat a many lets he had,yet afterwards he planted a Church there^ (b when wee ftrive againft any finfiiU luft, our cau(e is good,and we have a certain promife that we ftiall overcome, even as cer taine a promile as lojhuab had J that he ftiould drive out the Ca^aa - »/r^/,and overcome them, when the Lord encou- raged him,(aying,I wilnot faile thee,nor forfake thee. So fure a promife have v/e in the firft ofLuk. vcr.jJ^. Wee (hall be delivered from all our ene- F mies. 4. tyfftfiv* 42 The Saintslnfirmitus. ^efi. i. Anfr^m mies5that fowe might ierve God in holmes : and therfore be not difcouraged chough thy infirmi- ty hang long long upon thee^but ftrive againft it, in the end thou (halt get the viftory. A fecond queftion is.whcther an infirmity may hang on a man all his lifC;, or no ; forlbmemcn may fay , I have have had a finne which haunted me all my life hitherto.and may do. till my dying day^for ought as 1 doe knovv^and rfiall I then (ay this is an infirmity. In this cafe we muft diftinguilh of infirmities, for infirmities are either occafionall, which are occafionedby fbme other accident, or habituall, which (tay longer by a man , and thefe are either naturall to uSjand fo proceed either from our Pa- rents, and lb are hereditary to us 5 even as fbme difeafes are^^and fo we are fubject" to the very fame infirmities that our parents ar^:elfe they are fuch, as arife from the temper of our ovvne bodies. Such as proceed from our naturall complexion, or elfe (uch as proceed from cuftome, which is a- nothcr nature.-now I fay, that occafioriaUinfirmi- ties,fuch as arife from wichout,and fuch as come from Sathan^thefe continue bur for a fir, and doe not laft all a mans life , God doth ufiially fet Sa- thanaUmited time : He may give him liberty to tempt a man, buthefetshimhis bounds, thus long he muft doc it, andiio longer, ufiially I lay, God doth thus -^ for he may fuiierhimtodoeit longerjbut feldome all a mans life. But now for our naturall hereditary infirmitie?,thefe may,and doe oftentimes continue for tearme of life : for they The Saints Infirmities. 4^ they have a root in us. N ow though you doe lop^ c^the branches,) et the root wil fend £ rth more ' againe : I do not lay^that they fo prevaile, as that thcyreignc in a man s tor grace will continually get ground againfl: it : but it may remain in ^ man fo long as hee lives , and Gcd hath a gooa end in it jfor he would glorifie his Son in us, nor oncly at our firft converfion^but all our life afterj hee would make us depend on Chrift ahvaies^ aswellforfanftificationasforjuftification : he would make us fee what need wee have of a dailji Mediator, and therefore leaves daily infirmities in our Nature toexercife us wirhjand to cauie us tolooke up to Chrifl-j as the Brazen Serpent was lift up among the Ifraelites. Another cafe maybe this^whetber a fin a^^ainft S^^jl. 3< knowledge and with deliberation may be iaid to be a fin of infirmityjOr no > To this I aniwer, that a (in committed fimp^y | ^fr^ widi dcliberationjCannot be an infirmity: that is, let a man beeverhimfelfe,withoutIet or impedi- mentjlet him be his owne man,let they eye of his Bnderftanding be as when the Sun ftiiaes,and di(- pels the raiftSjfo that it may fee all before it 5 and let his will and aficftions walke at liberty : and in this cafe a good man cannot fin deliberately. See the ground of this, R^m 7. i j.If I commit finne, it is no more I5 but finne that dwellerh in me: That is^when I am my felfe, my owne man,not bound up with any Iuft,I thus doe not finne. ir is not I:But in this cafe, which is the ufuall, and in- deed all the cafe of Ghriftians, namely, when any F 2 paffiou 44 The Saints Infirmities, • ■ . ^ paffionjOr inordinate affciHonj or ftrong diftem- per doth either blindc the eye ofreafon, or tye up his affeftion^ fo that he is not at libertyj then I rnay commit a (m, having long deliberated on it. There may bee fuch diftemper of affeftion as may ccnr.inue longhand though it do not wholly blind Reafon^yct itblindes moft of it. And this was thecaft of David in numbring the people, hee deliberated on itiloal^ tels him the truth^and rea- foned the cafe with himjand yet hee did itrand fo Ave know in murthering Friab^ itwasconfolted on5and a deliberate aQion 5 but there was much paffion mingled with itrD^v/^wasnothimfelfe, there was fome ftrong affeftion that did bind and tie up the ufe of the regenerate part , as in- drun- kennefle^that accede bindes up for a timc-the ufe of reafbn^fo that he could nor walke in the li- berty of his fpirit , and therefore it was his infir- mity ; We may fee^ that paffion overcame David for the time^by his commingout of thele finnes: For when af leriiecame to himfelfe ^ and law the greatneffeofitj as ufually when a finneiscom- mitted3(and nor before)then we fee the grievouf- nefle of it 5 then Davidconkffcdhc he had finned and done very fooli;hIy. So a ehriftianmayfallintoa courfe of world- ly mindednefle, or the like, and this iuftmay hang upon a maUjand yet be a finne of infirmity: firftj when a man is himfelfej hee.fees itrand re- pents it. h^ftfm.'i. Secondly^ anl\ver^ that in their deliberation, which is mingled with paflion , there is a double errour i, 1 The Saints Jnfirmitief, 45 errour 3 namely^ when a man erres either about the ultimate or (aft endjOr w hen he erres onely in themeanes. Now a regenerate man hath fet up God for his laft end , whom he muft never f or- (akejUor part with for all the world, but in fome particular thing he may crrc; As when he thinkes he may doe luch a thing, and yet keepe his God ftilljOrelfe he mayget pardon for finne quicklyj or dk minceth his finnes by diftinftions^&c. and Co may commit a finne deliberately : For this is a true rule, that any fia is a finne of infirmity , (b long as we doe erre about the laft end, though in feme particular we are our/oncerning the means audwaytoit. -' But now an unregenerate m.an,he deliberates}; after this manner,! would have God for my O^ d,|; I would not bee without God in the worid. but |i there is fiich a plestfureyfiich a profit vv^hich 1 muft ncedeshave, andrather then he will lofe u^ he will part with God^thuilie makes^^pleafure hib ut- termoft end. A man loves hislif€5& loves tbe ufe of his members 5 as of his hand^ his arme, or his legj&c.Bu t he had rather loft his hand^ or any of his members than his life. So a wicked man co- vets his pleafure more than hislifejhecannot live ifhe have it not 5 and God he efteemcs but as one of his members , which he would not willingly want : ButaChriftianhathGodforhis chiefe end^and never fins with deliberation, about this end:he will not forget God upon any teaiyns, but may erre in the way^ thinking he may fulfill luch a luft^and keepe God too. I F 3 Another 4^ The Saints Infirmities. Another qucftion is^whcther a regenerate maa may not ftll into fome prefumptuous fins, and fo commit a dwie that is not of infirmity. For anfvirer to this, we muft know, that a pre- (umptuoas finnc is of two forts: Firft, a fin that is fimply prefumptuous, when wee know fuch a thing tobefinfoll, and yet prefiiming on Gods mercy, we will doe ir^I fty thus a godly man can- not finne prefiimptu^ufly. But there is a fin that is comparatively preiump- tuous 5 to wit,in comparifon of our other finnes, which wee commit with more reluftancy , with more tendernefle of confcipnce : hut fome others we commit more againft knowledge, and are more our felves when we doe them-j thefe are comparatively prelumptuous finnes , and a godly man may feme- time commit them : As wee fee, it was B avids cafe in the matter of Friah , when hee plotted his death. X- The end of the firfi: S e r m o n. * ■ r The The Saints Infirmities. The fecond Sermon : B Y JohnPreston Dn of Divinity. Mdtthcw 12. Uerf.iS. 19.30. 18. T^Ehold my fervanf wh$m I havt chofen^ -*-^ m'j btUvti^ in whom my fouU is tvell flea fed : I mU put mj fpirit ufon him^ and he Jhall jhew judgement to the Gentiles, 19. Hee P)all not finve nor cry ^neither jhalUnj man heare hts vojce in the (Ireetes. 20. \:yi bruifed Reed jhall he not breah^and fmo4^ kii9gflaxefballhenot queneh^tdlhe fend forth iudgement unt§ Viliifry, Have made choyce of thefe Words for the Affinity they have with that Text 5 whereof wee have fo lately fpoken in this place, that out of this Text wee might profecute the poynt alteady entred upon , 6y occafion of the prayer of that good King in the former Tcxr: for Chrift is here brought in (hewing judgement to 47 7:ithargiveth to all men li- bcraUy5and upbraidech nonCjand it (hall be given unto him : That is^you (hall finde this difference betweenc God and man. If one be foolillijand goes to man;,, man is ready todefpifehimjand laugh at him i butifhcaske wiftdomeat Gods hands, hegiyes it to him libe- rally^and twits him not with his folly, upbraides him not with his weaknefle : look how a render mother deales with her child^ the more its weak- nefle is,the more tender (he is of it^fo doth Chrift guide us according to our weaknefle, and tender us the more^becaufe we are meeke and humble : and therefore wee have no caafe to bee difcoura- ged, for chat weakneffe which we fmde in our lelves.We are indeed exceeding backward to be- leeve this^and therefore (ee what's added : £zek. 5^4.i6,Helaith he will feed them with judgment: That is, with wiledome and dilcretion : for he is wife, and knoweshowtofeedethem, accor- ding to their weake capacities , and fo his Wifedome may bee a ground that hee willten- derus. Again,his power may fhew that he wil-do this with us, becaufeheeis able to make crooked things ftraight : if a man meet with a crooked piece of woodjwhich he would ftreighten for his ufcjand cannot ,,he throwesitaway, becaulehe cannot make it ftraight. Menif they are to deale with a Scholler that is hard to learne, they give give him over,becaufe he is uncapable 5 they can- not makchim conceive inftruftions.But Chrift is ] G ^ ob'c 54 The Saints Infirmities, able to make crooked waies (traight, to quicken thofe that are dul^to put new natures into usjand therefore he will not deale (b harfhly withus. AgainCjif there he any grace in us^it is his ownc worke^and therefore it is for his credit to perfeft Vi.\Thtf.^.'i\^FhU.i.G\s!t fhouldnotbe faithfull eHe,ifhe ftiould not doe itjbut he will doc itras a workman loves his owne workes , and will not leave them unperfeft, fo neither will Chrifc. A- gaine,it is his Fathers will 5 that thofe who are weakefliouldbecherifhed, his delight isftillin leading them from one degree offtrength toa- nother 5 for his power is more feene in them,^ and he hath more thankes frbm them, as hee had from Mat J MAgddtn. But fome w ill (ay, oh but vcLy heart is fo unto- wardjthat I feare I ihall never overcome? Confider well that place , the 42.of J/i.556. vtr(X\\\x% faith the Lord, Hee created the hca- venSjand ftretched them out ^hc that ^read forth the earthjand that which commeth out of it 5 he that giveth breath to the people upon it, and fpirit to them that walke therein:! the Lord have called thee,&c. Confider who i t is that created the heavens, the earthy and the buds thereoftthat gives breath,8cc, is it not God?now then ftppofe he findeth noth ing in the nature of man , but an emptinefle of grace and holinefle^i s it not he that made the heavens when there was none before i and then is not he able to create graccina mans heart? Againe,looke on the earth in the winter, it is very The Saints Infirmltief. 55 very hard , a man would rhinkc it (hould never bring forth flowerSjyet in the fpring it puts forth many kinde of fruits and flowers : fo though thy heart be as hearbes in winter 3 yet God is able to make grace fprout forth there, -as flowers in the fpring 5 bcfidcsitishethatgivethbreathto the people J that is, ifyoulooke upon all the crea- tures in the world,yet none was able to put hfe in thenijbut God.So though your foules be like un- to a clodofcarthjheeis able to put life in them, the breath of Ufe^as he did at the firft 5 hee is able to enlighten and enlarge them forther, and therefore bee not dilcouraged for thy weak- uefle. Is it thus ? that Chrifl tcacheth in judgement, z^f^ 1 and that with much compaflion and tcndernefleir then this {hould encourage men to come unto Chrift, toleameofhim, to take his yoke on them : thisufewefindetobemadeofthisDo- ftrineinthe 11 o(St.Mat.2S^2^yand^oVcxfcs^ Come unto mee all yec that are weary and heavy ladcnjandlwilleafeyou : take my yoke on you^ and learne of me^and you fhall findc reft to your foules : formyyokeiseafie, and my burthen is light : that iSjlet a man looke upon Chrift and his wayeso and ufually they are dlfcouragcd with the ftrictnefle of Religion, they thinke they (htll bee too ftraight laced, and bound with fetters, that are too ftraight for them. Now ( faith Chrift) feare not,for I am meeke and lowly, and fiich ftial you find my dealings to be towards you. There be two things in the Text to move us to come 56 The Saints fnfirmitief. come in to Chrift, and to bcfiibjeft to his yoke. firftjthc nature of the thing itfelfe,itisaneaGe yokerBefore you come to mc^you are like men in prifon;but'when you come to me , I loofen you, and (et you at liberty : before you were as in darknelTe ^ but when you come to me , I enligh- tenyou : before ycu were as raca in ficknefle, but when you come tome, I ftrengthen and heale you. A fecond thingjis from the-perfbn yon have to dealc with, that is, Chrift : Come unto me, for I am exceeding gentle, and mceke, and fuch (hall you finde mcilohn Baftiji and Mofes came rough- ly shut Chrift is come in tenderneflesif yon be mb- jeft to infirmitieSjhe is ready to pafle them by : if you be overcome with them he is ready to reco- ver you : and therefore now come in toChrift; fiibmit your felves to his yoke, to his teaching and difcipline,to his rule and government which isibeafie.But ifyou willnot, hee will rule you with a rod of Iron^andbrcake you in pieces like a Potters Veflell ; ifyou ftand out with him, then none is (b rough as hee , and therefore ob- (erve him. •If a King (hould (ay at his Coronation,he would open all the prifon doores, would not offenders take that opportunity ^or if a Creditor (hould fiy to his debtors, come to me at fuch a time, and I will forgive you and your deb ts,and give you in your bonds : would the debtor over-flip that time > So The Saints Infirmities. 5 7 So let us, when Chrift offers himfelfe to teach us with fiich tendernes, go to him/ake that time crpecialljcoaddering chat thefe are (uch times as are inGodsowae power; thofe things that are in our ownc power, we may doe what wee will with,and take our owne tiine:but the(e tiraes are not in our hands^but in Gods ^and therefore take heede of overflipping that time, when Chrift car- ries himfelfe as a Nurfe unto us : there is a rime for every purpofe, and that lafts bdt for a feafon, EccUf^.i 1,12. There is a ccrtaine feafon which God hath appoynted for every purpofe, there is a time when the bufinefle may be well done, and ifthatbcletflippe, it will not fucceede , but he willbefiiaredinancvill time, becaufehe know- eth not the good time. Therefore when it is paft, his mifery is great. So chiefly there is a time of receiving grace, but this time a man knowesnot, yet he is undone if he pafle it : therefore take heede of overflipping any offer of grace ; pro- craftinationinall things is dangerous, but here efpeciaily. Now that which deceives us, is the deferring : but we muft not deferre cne day, and fay, then we (hall doe it another;no,for then we (hall let the time be pafi : as in a Chariot, the Wheelesrunnencare one another, but they never overtake one another. And as in a Clock the Minutes are but little diftantone from another , yet none of them are toge- ther ; Stithe Divell by his cunning thinkes to make you doe it now, and by and by, H till ^ 8 The SainU Infirmities. till he have made you pafle your houre.-dierefore takeheedeof deferrii^, andcoiDein, whilft Ghrift doth exprcfTehimfelfe thus unto you in thefe tearmeSjWhiles hedeaks thus tenderly and gently with you. Itis a very dangerous thing to lofe the opportunity of receiving Chrift when he offers himfeifc, when, he deales gently.5 which we gather from that place , thus 5 if there be a time for every purpofe^ then certainely there is a time for the grcateft bufinelle that a man hath to doc on the earth,that is, to come in to Chrift, and re- ceive himsand if the mifcry cf man begreat upon him, ifhelctflip other leafons,much more if he negleftthis 5 butnowrhereisatimefor every purpofe^as thefe places teftifie. And to inftanceiti fome feWjC^r^^;^;/ tooke a gift ci KtuLman^^^King. 5.faith EliJkA to him. Is this a time to take gifts ? ' there was a time when thou mighteft havedon^ it,at another time,of another perfcn thou migh- teft, but this was not a time: for iV^w4;t> was a ftranger^j and did not knew the cuftomes, and Eltjha would give hi m his health freely,and thcr- fore it was not the time 5 and therefore wee fee the mifery was great , the leprofie clave t^ him andhispofterity, becaufe be knew not the time ^ fo SaulhtczxA he facrificed before Samuel czm^^ the thing he did was good, buthetookenottbc right time , he was toohafty , he knew not his time^and fohis mifery was great upon him ^ God took theKingdomc from him, and gave it to his neighbour, I. .S4W. 1 3. 1 3,14. Sc /4f^4vvhenhc fought the blefling , he thought he did a good thing, !■■■■ ■ ■!■ ■ I 1 ■ ^^ The Saints Infirmities. 5 ^ thing^but he did not ftay the time, fo the mi (ery was great upon him : fee whatalongperegrina- tion^ what a hard fervice he did undergoe under his uncle Labsn:, and all becaufc he kne vv not the right tinie.So the //rrff/z^w when they fought a King, if they had ftaied their due time, God would in his due time have revealed unto them, that JDtfv/^hould be their King, for he had fo appoyntedit : and therefore becaufethey mif- fed of the time, their mifery was great on them j fo likewile for other purpo(es,fo for thisjchere is a time for a man to come in , and take the offer that Chrift makes ^ a time when he is kinde and gentle , and ready to receive usjif we know not this time,and fo over-flip it, our mifery will bee great upon us. Now then it is very requifite to know and find out this time^becaufe if we choofe Godstime,God will joyne with us in the worke, and foit willbedone with cz{Q^EccUf.^.() ^lo, A time toiove,&c. what profit hath he that wor- keth,in that wherein he laboureth ? I have feenc the travell which God hath given to the fonnes of men,! ^^ be exerci fed in it : ( that \% ) men take much travell and paines to bring their purpofes and ends to pafle ^ when they doe not take Gods time^and what profithave they by it ? Now ifyou will open when Chrift knocks at thedoore, barken to the motions of thefpirit, andblow them,and nourilh them, and it will bee done with much eafe 5 but if you mifle this time, your mifery is great 5 you may defire,and cry,and pray,and never the better ^E^clcf.g. 12. For a H 2 man 6q The Saintslnfirmities. iran alfo knoweth not his timeias the fifti is,that is taken in the evili net, and as the birds that arc caught in a fnarc/o are the Tonnes of men fiiared inanevill tiirjc , when it falleth fuddenly upon them ; There is a double time, as we may gather out of thefe words s a good and acceptable time, ib calledjbecaufe God is then ready to accept and receive us^if we come in that time j and if we doe not make u(e and embrace that good and accep- table time, then the evill time (hall falluponus, we (hall be caught in an evill net and (hare : there may be a good net come on uSj as atfliftion, fick- nefle, and the like may come upon us, foas to doe us good , as we catch at (bme things to prc- Icrve them alive for a better condition thaa they were in ; but now ifwee overOip the good time, than the evill net (hall fall upon us,ficknes,death, and deftruftion (hall come on us (uddenly ^s a Ihare ; that wc may fee the ground of this , (ee what Chrift faies,i«/t.i9. 4.2,43. Ifthouhad'ft known^, even thou, atleaftinrhisthyday, the thing^Avhich belong to thy peace, but now they are hidden from thine eyes : He (peakes it to the /rm^/,who yet enjoyed the minifl:ry of Chri(t,and he tels them chac the time of their yifitation was pa(t. So chat a man may have the liberty to live under the Miniftry , long after that God hathrejefted him:Chri(t came then and vifired the /nue/, and all profited nothing : then the were like the Fig- tree that Chrift cur(ed,after their day was palTed: and this day may be long before a mans death,he may The Saints Infirmities. 61 may live long rejefted ; and therefore let us take heed we doe notftandout our time. In outward things we are wont to anticipate and prevent time : (b lacoi got the blefling before the time : 2nd the I fra^lipcs fought for a King before the time : and (o men would be haftiJy richjand fofor plealures, if we (hould ftay Gods time, to take it after labour j we (hould doe well^ but we prevent our time here 5 but in fpirituall things we are tooflow,lctflipour time^to come after : But this is dangerous, take hccde of it; It's a good note which the Stoicks have 5 Come things are inourowne power^and in them wee may ufe our owne liberty : but other thing? are in the power of others , and then we muft take the opportunity while it is offcred;wc muft Saile when the Winde blowes. Now of this latter kinde arc fpiri cuall things , and therefore we muft take the time that s ottered : Indeed if the time were in our owne power, or if we knew the rime when we might delay Aff. i .1 1 .It is not for us to know the rimes which the Father hath kept for his owne power, and no manlcnow eth whatftiallbe , neither can any tell it him, and therefore take heede ofiectingflippe the time ; Sathan deceives us in this , )uft as the Lapwing doth , when a man is neare her neft, Ihe flieth a little before a man,arKl then ligh:eth , and flyeth jalittlefurther5tillhe hath led us quite out ot the way. So Sathan makes ui deferre a lirrle longer, anda little longer, tiil our time be part , and there- 62 The Sainu Infirmities. Rcsf. 1. therefore deferre now no longer , but come in unto Chrift whiles he offers himfelfe in a loving and tender manner : And fo much for the of- fice of Chrift, which is to teach^ and his manner of teaching, with much meekneflc and gentle- neflc. Now foUowes the third thing to beconfide- red 5 and that is the perfons that Chrift hath to deale withjfiich as are very mecke j compared here toabruifedReed, and fmoaking Flaxe. A Reed is of it lelfc very weake, and ftiaken with c- vcry wind^and not onely fb^but broken with the leaft force. So a Chriftian may be fubjed to much unevennefle and inconftancy inhis wayes, ftiaken with every temptation 5 but when this fliall be a broken reed 5 this is a further degree of weakneffe s and fo for fmoaking flaxe, it muft be an exceeding little (jferke which will not caufe flaxe to jRnoake, and yet with (uch weakc ones hath Chrift to deale: He will not breake the bruifedReede, nor quench the fmoaking flaxe. Now from the perfons that Chrift teacheth, that is^weake cneSjOblerve this poynt : That there may be exceeding great weakncfTe intrueChriftians^we fee in the Text they are compared to the weakeft things, a bruifed Reed^ and fmoaking Flaxe : the firft reafon of it is tWs. Becaufe it pleafeth Chrift in working grace, to doe it by degrees 5 he might have perfefted the worke of grace altogether^as he did in the work of TbeSatmsInfirmitief. 65 ofCrcationmaninftantjbnc he dealeth with us now according to the courfe of generation 5 as a plant is firft ibwne, then rifeth by degrees : So we in the beginning of grace are exceeding fmalli he Heales us as he did the bhnde man , not alto- gcther,bucby little and by little. Firft^we lee more darkly and confuledly, and then more ciearcly ; and he Heales our lameneflfej not altogether by fetting us otiour feete at the firft, but he gives us ftregth by degreesrfirft to go on croucheSj as it were, or to creepe , or ftep for- ward, and afterwards to goe more ftrongly 5 and j licnceitis, that there are many weake, becsufe grace is but weakly wrought in them. Now the reafon whyChrift doth thus lead us on by de- greesi^is firft to humble us, and to let us fee that :theworkeis not of ourfelve^;, it is God that workesinus according to his g odpleafure^for when we are brcught on by degrees thus , it makes it evident unto us^rhat we receive ftrength from another. Secondly, He doth it for hisj owne gloryjthat we might know the ri^hteouP- neffeofChrift : in the 8 of -E>^//^. 2. 17. there is ftt downe thefe two ends ^ why the Lord led them through the wilderneflejand not theneareft way. Firft^Gods end in it was to humble them. Secondly, tolet them knowVthat he did it for hisownc fake : So he doth heretohitmble thcm^ and for his owne glory - God doch notperfed grace atthe firft^but by degrees^and likewife that they may know his powerj that it is his ftrength 64 The Saints Jnfirmities. Vfc. 'ObjeltioH^ Anfff. inwhichthey walkc, that if a Chriftian (hould be left to hirafelfe , he would quickly find that it is Chrifts power that hec miift walkc in^ that muft go along with him to guide him^and to de- liver him from his enemies. Now for the ufe ot this, it may fcrve to<:ora- fort weake Chriftians : what though thou art not at that growth as other Chriftians are? yet be of good comfort ^ a Rjeed hath life in it,a(well as the ftrongeft: Oke; what though thou canft not fee the flame of an Holy Converfation, but only the fume i yet you may know there is fire : Men that are in the Covenant 5 are like men that arc gone in at a doore^or into a Church, or the like : fome are further in than others5hut yet all are in : So'though the weake be not fo forward as ano- ther, yet he m ay be in,though not fo farrc in : for a bud drawes lap from the roote , afwell as the friii te: why (b thou maift be a bud,and have grace in fome Meafure , though not in (b great a Mea-- fure ; yet thou maift be a true Chriftian, though a weake Chriftian. But you will fay , that it is a hard thing to be per(waded,that God will accept of (uch a weak- ling as I am. Therfore confider the nature of Chrift, for we are deceived in that, asinothcrthingsrin a. of Hth. verf^ 1 7, Wc fee that it behwed Chrifiin dU things t§ ie m^ie like unto his brethren , thdt hec might he 4 mercifuU high Frieji^&c. Chrift is our High-prieft : now there are three Offices of our High-prieft: Firft, ' ■ ■ ■ ■ ■■ fl^^" • ■ ■ I— — ^— ^— The Saints Infirmities, 65 Firft, He was to receive cverv Sacrifice. Secondly, to offer Sacrifice aaily. Thirdly, to lay the Wood together, and prc- ferve the fire. Now thenit belongs to Chrift, to receive every firmer that comes to him, as it did to Adrof^ , to receive the Sacrifice : and if Chrift (hould not do all that belongs to his Office^^ he (hould be an un- faithfiillHigh-prieftr'butheeiscal'ed a faithfull High-priefl:. Jfthen a finner come to Chrift, and ■faith. Lord I knov/ that God is a confiiming fire, and I dare not come to him in my felfe, but in the Merit of that Sacrifice which thou offred'ft, Chrift cannot rejcft him : butfayes hee to him, C0me unto mc^ And I mil reaive jou : if they doe but come. He cannot but receive them , el(e hee {houldbcunfaithfiillinhis Officc,and inhispro- -mife : but He is faithfull in bothsand not only fb, but He is t Merciful! High-prieft, and fo wil pity them that come unto Him, though you have ma- ny Infirmities 8c Imperfirftion : why, it is Chrifts Office to renew the Sacrifice daily : He offers up a daily (acrifice for us, even His owne righte- oufhelfe : and as He doth this for luftification, fo for Sanftificationalfo. When Sacrifice was layd on the Altar, the Priefts could not bring fire fi*om Heaven to confume it : but God (ent it,and {o ftiewed that it was accepted : We may lay the Wood together,but cannot bring fire from Hea- ven : But Chrift is a Prieft of an Higher Order i\\2X\yfzs%^ar0n : Hee will kindle this fire of Sanftification,andencrea(eit, and keepeitftill I hur- Thrge offices ofCkrift. 66 The Samtf Iwfirmuks. 5 . S'tgnes^ burning J it*^ his office fotodoe : and therefore doubt not but Cbrift will receive you. Ghjbut this were fome comfort^ if ited affu- rance that I had but one fparke of true grace ia nic: therefore how (hall I know thatf I anfwer ^ there be five fignes laid downe in the Text, whereby a nwmi^y, ccane to know this. . ^f) r-f o-.v_- .:c..s. /. !-■ Firftjin thefe words,^^ >i^/7/ bringft^th )«^- mentimoviiiorj : That is the firlt thing that Chrift doth, even to fet up a right judgement in thee:When the Apoftle praies for the PhilipflAHSy hepraiesj That they may abound in knowledge and judgement. Secondly, there.i^.liftina bruifed Reed ^ asm theftrcngeftOke-r*^-?-. ^ Thirdly jthere is fire^though never fofmall, as^ intheftrongieftOke. Fourthly, there is a Combate. Fiftly, thcreisa victory. N c w for the firft of thele , confider whether Chrift hath fet up his judgen^ent in thee: when the Apoftle praies that t\\t P hilt ff inns rmy a- boundin knowledge, and all judgement; That is, that they may difcerne of things that di& fer, and he takes it for granted that it was right, elfe he would not pray for the encrcafe ofit. So that when a man can difcerne of things that difFer,whenhecanputa difference between the waies of God and lln,betweene 'pirituall pri- viledgcs, and outward vanities, betweene truth and The Saints Infirmities. 67 and falibood: Then there is a light come into ^,. Man 5 and this makes them pure and blamclcfle^' fils them with the fruits of righteoudiefle mow then if thou haft this m any degree, thou haft the Ipirit of Chrift : as it was in ChrifiEfdy r i .2. 3 . Uchadthtffiritof mftdomt and underfidnding^ tie ffirit ef might., the fpfrst of KnowUdge^dndof the feare if the Lord. So is it in all his Members,! they have the fame Ipirit^ and dee not judge ac-i cording to the fight of the Eye^ or the Hearing' of the Eare, but judge righteoufly ; for there is a, Tvvo-fold judgment : firft, when our Eye or Earel judge 5 and wee judge according to that ^ when! we fend out our (pirits 5 and heare what they re-! port , and this is ready to bring in a falfe Report,! €o fay that finne isfwcet and pleafant, and it will j represent grace as vile, becauie i t judge thaccor-i ding to outward appearance : and the out-fide of! Skriftianityis bafe, in regard of mil-reports, at are brought up of it : as the ten Meflengers brought an evill Report upon the land olcand-* 4n i and in regard of the out-fide of it in thofe tkatprofe(reit,who are many times poore and contemptible Men, and in regard of the Infirmi- ties and failings of the Saints. Now if a Man judge by the Eye , that fees nothing but the out- fide 5 he will efteerae of Religion as bafe. But it is other wile when a Man hath the (pirit of judgment ^ hewill lookejfiirther into Things, he pries into the infide, and then he wil not judge of the wayes of God,and of finne, as the World doth : but will feeabafenefle in finne , andanex- I 2 cellency V 68 The Saintdnfirmities. cellency in religion, becaufe hce is enabled to judge aright. For Chriftj as he makes his princes and Priefts 5 Co he makes them Prophets hkewife, to judge and difcerne of things aright, andthii he doth by opening the eyes, AilriS. i^. that is, good things in themftlves are very ex- cellent, and defirable, but wc fee them not till our eyes are opened j there is a vaile drawne ever our eyes till Chrift removes it, and opens them. . What is that? Why,Ghrift he elevates and raifethup that light which wc have unto an higher degree, and that is by putting a new light into their (bules,/<>A;f 1.9. that is, the.true light, which lightneth every one that commeth into the world. Before the Creation wascompleat^, fhere wasfome light 5 the firft d^y after the Sunne was created, and after the fali he enligktned every on that came into the World ^ ( that is ) all men have (bmelight or other by Jelus Chrift 5 beft:»re there was no /parke of light in us, but all that wee have is by Chrift: that glimmering light which is in Natural! men, is but a (parke of the new Imag€, which Chrift hath put on us ; But in this, Ghrift raifcth up the light higher and high- er 5 And when this new light is put inus: then a mans Eyes are (aid to be opened, when he can fee round about him, and difeerne that excellency in grace, and that bafenefie; 'the Saints Infirmities. 69 baftncflc infinnc which were in them before, but they could not ftc it, as the Chariots and Horfe-men were with Geffiziy but his eyes were not. opened to fee chcm : And fo the Wei I was nere Hd^sr , but (he fiiw it not till God had opened her eyes, tndlhewedit^un- to her. So death and dcftruftion may beveryneere an unregenerate man, and hec. not fee ic, till Cod opens his Eyes : fo alfe) a Chriftian may.have ground of comfort, and hee not know it, till God (hewech it unto him: Now where a. mans Eyes are opened, that hee can fee thus round about him j then hath CHR.IST fet up his Judgement in a .^ But here now all thebufineflc will be todifeern Jjetweene the common judgement of a man^and this right judgement which C:irifl: fees up in him, which difference is fe^ne by the fe parti- culars. Firft, they differ in the Authors of them : *a« nother mans judgement is borne and bred with- inhim^but this comes from above from God: it is a new judg€ment,yea, a renewed judgement, Efkcf^^:^, Be yee renewed in your fpirits and minas : When thou haft fiich a judgement of fia and godlinefle, which thou hadft not before 5 this is a new judgement. Secondly, they differ in regard of the (ubject : thisnew lightis alWaies in a pure heart ;,the other not : fe) long as the heart is overwhel- I 7, med JO The Saints Infirmities. medwithLuftSj lb long the Eyeof theSoalcis* drill, as in a Mift , that we catmotfee beftwe ©s : bu t Chr ift Hke^ awajr this M i ft : Titui 2.11.13. U • 1 4- Whenthe ^race dfG9dijAthdff€4rcd^€. then we (ee clear^ly : wWreas the unpegenerate Ma^ne\^r judgech aright of any Holy way 5 be- caufe his Heart is full of lufts, which arc as Mifts, that they cannot fee. Thirdly^ they differ in the Meafiirc. Comtnon light wiH perfwade you of common Tnitbj or of Truths in generall, that fuch and fuch Things are commendable : but if youcome toaparticular aftion, and praftife That, you muftdo This, and' This, here it fayles him : but this right judgment helpesa Man to do particular aftions , it enligh- tens him in every particular , take s away all oB- jeflionSjand guides you in the right way : a .Tim^ 2 ,7. Ccnfider vpi^dt I fay ^ and the L^rd ^ive fhte undcrftandingin all things : (That is) I have told Thee thefe Things in generall, but when you come to particular, the Lordmuft direftyou. Fourthly, They differ in the growthiThis rrght judgment growes more and more , it is as the light that flbines clearer and clearer, till it be per- feftday. Efaj^^,:^.^. He (hdUifring forth iudg-^ ment unto truth .• when this judgement is put into a Man, every Thing addesfome thing to it : A good Heart makes u(e of every Thing, but ano- ther Man that hath but a common fight,doth not grow , but is apt to be offended : and at length that light that he hath', turnes into injudici- oufneffb of Mind, you fball find it decreafe more and XySoMtflnfirmkies^. 71 aivimore. 7. Tim. 3. 13. M'^iUmen woixe worfc 4W iw^yi.' for that iigbc of theirs is but Hke a flower 5 which^wh^ninsat thebeft, faciei and decayes : and the rc^fon of it is , becaufe God givcth a Man leave to ufe that eommon wife- dome that he hath for a time : but when they do not improove that knowledge that they have^ then God takes it away from them, and turnes it \ intofoolilbnefle, a$wemayiee,i?^w. 1.25. Be- C4ufc they changed the truth of Godititd a lye^thert- fere thej were gtven uf to vile affe^tons. 1 Cor. 1 . 19. Go^tviUdeftrojtbewtfedomeof the rvlfe^ and brmg to nought the underjianding of the prudent. Fiftly^ they differ in the effedts which they pro- duce; for fifftj this right judgement brings forth poverty of (pirit, when as before a Man thought hehadfbme good things in him, now he fees he is nothing. Saving wifedome makes him fee himfelfe empty of all that was good, makes him iee that before he knew nothing 5 as he ought to knows but now common judgment breeds pride, itpuffes a Man up. I.C#r. 8. 1.2. and makes him preferre himfelfe before his brethren. Secondly, this right judgement, itcanletha Man to know every thing 5 as they ought to know it, when he knowes a right ufe of it. A^ for example, a Man that knowes his ground which heowes, whenhe knowes what .gray ne it will beft beare , wh^t Tillage and Manure is beft for it: Then a man knowes his Toole as hee ought^ when he knows how to u(e it as hee ought. So a Man that knowes linne as he oughtjWhen ' he I 7^ The Saints, Jnfirmuies. he looks upon It fb,as to lofeit^and loathit^thcn Icnowes he thepromiies asheought ^when he makes thatufe of thenijas he fliould raakejwhen as other men mind them no more than their old (hooes^and then we know forgivencflc ot finnes tts we ought, when we thinke it the mod: precious thing in the world : and foiPwee knew earthly vanities as we ought, we fliould wcane our (elves from them, yea, from all worldly thingsras the lufts of the flcfti, and pleaftire, the luft of the eye, and riches, honour,andprideoflife, or any o- ther excellency in the world, be it \yhat it can be, we will not then endure it. N ow when a mans eyes are opened, and he is favingly enlightned, and knowes thefe things as he ought , then he lookes on camall pleafures, and iees they will bring bitterneflc in the end: when he lookes on riches, he fees that to be true which is faid of them : Why wilt thou fet thy heart upon them, which are as nothing? he fees they are uncertaine,in(ufficient,and not able to fatisfie his foule : And for the pride of life, or any excellency which before he greatly prized, now he accounts it vile and contemptible, this the fpirit of right judgement enables a man to dee. Thirdly,the finglencfle of the eye is another ef- feft of this, it reacheth a man to looke on things with a firtgle cyt:Mat.6.2 2,23. There is mention made of a fingle eye, and of an evill eye ; if a man hath a fingle eye, he will not looke on God and on the worId,but on God alone , cleave to him, and The Saints Infirmitiet, 73 and ferve him alone ; the other is called a wic- ked eye , becaufe there be many lufts on which it lookes. But this right judgement makes us looke on Godfingly, abftrafted from all o- ther things. A fourth eflfeft which this right judgement pro- nounceth, is, Converfion of the whole man un- to God: Ifthy eye be fingle, thy whole body is full of light 5 (that is) (hallbefetftraight ; and when this is not done, it hinders our converfion unto Gcd, as we rnay fee in the 15. of Af4/. 15. Verfe. Weecannotloooke on other things, and turne our eyes upon God at the fame time. Fifdy, this right Judgement itfets up, and makes a man willing to be guided by the word of Gcd,by the Miniftcrs, or any fervant of God , x Child may lead him , the weakeft Chriftian may lead him,if rhey bring fpirituall rea(bn,as natural mcnareledbyrca((Mi, fo thefeby the Word of God. Sixtly , it makes a man able to praftife that he knowes, whereas another man knowes much, praftifeth litdejbut this judgement brings forth praftice, this knowledge will lead us inro aftion^and fo much for the firft figne whereby we may know whether Chrift hath wrought any fparkc of grace in us,namely, if he bath fet up his judgement in our hearts. Now for the lecond, this is fuch a Judgement as begets life : a R.eed hath life as well as an Oke : now if you would know if this life be right , or K no. 74 I he Saintslnfirmities. tt03 you (ball know it by die heaoe, there is fire : fo if we would know if this bee right, fee it by the combate >. if you would know if that bee right , try i;: by the victory : well- then, now we have to fpeake of the fccondfigne; Gonfider though you be weake , whether you are not as a bruifed Reede, yea, orno^which hath fome life ^ feme ftrengch in it. K^iruifed Reed mil hcmt hrcake^hQxt we will conlider three things. FirfV,that there muft be (bme ftrength and life in the weakeft. Secondly, this ftrength is fub jed unto bruifings, A bruifed Recde,(^c. Thirdly ,diat Chrift will healeall theft bruifes^ he will not breake the bruiftdKeedjbut wil bring forth judgement into victory. For the firft of thefe , there muft bee aKeede I which hath fome life in it : Nowlifeisfuchafa- jculty, whereby creatures moovethemftlves in: their owne places, fb fay the PhiIof(:phers : other things that have not life may moove thcmfelves when they are out of their owne places : as a ftone^wheniris out cf its owne place, mooves downewards^and fire here below, being out of its place moves upwards jbut nothing can move it felfeinitsp'^ce, but chat which hath life in it. To apply this to our purpofe^whcfbever moves himfelfe m thewayesofGGd,ha[hlifeinhim: There bee many things may move us towards God^as good education, a powerfiill niiniftry, good company^and the like^as/i^^/Iiand k^wa- The Saints Infirmities. j 5 AM* were good, while theit good friends lived; but all this doth not argue life in us^bccaufe they ' are but €xtrinfeca]I caufe^asahand may make a (tone move upwards, the (tone hath not life therefore 5 but when a man is fo farreenlight- ncd,(o faftiioned aud formed by Jcfus Chrifl:5that hcjudgeth aright of the waies of God, and be- ing thus formed^he moves himfclfe todoe good, then he is faid to be alive, when Chrift (hail itt up Judgement in the heart of men, to fee the evil! of the waies of fin, and the good that is in the waies ofGod,even then he moves towards thofe waies naturally and willingly , (iich a one hath hfe in him : Let fome confider this , that live in the Church under good Tutors or Mafters,orPa- rents,that are carried on in a crowd of good com- pany jthcy may do much,and yet have no life, be- cauleit may proceede from an outward caule 5 not from an iaward perfwafion of the Heart, of the goodnefle of the wayes wherein they walke. There is a two-fold perfwifion : one is, that the wayes of God are good j a bare per- fwafion onely^ and yet this ftirresnot men up to walke in thefe wayes ^ but it lyes dead in the Heart. But there is another perfwafion which is in- grafted in the Heart, that moves a man to new o- bedience; 1./AW.2 1.2 a. So we (hall finde there a double exprefllon of light : one , which barely (hewes men all evill and good : But there is ano- ther light with lifCj/^^.S.i^. Hecthat folloxveth K 2 mc. " 1 1 ■ ■ « I I I ■ ■ I II I ... 1 ^ ^ I 76 The S aintf Infirmities. mc,jhdllh4vcthe ligh^fUfe: It is ^nHebraifme^ He ihall have rhe light of Hfe , that is 5 the Jivcly light;£/^. 5.14. Awake from the dead^and Chnft (hail give thee light. The firftdifierencebecweene them, 183 theone revealesthewaiesofGodjbutlb;, that the affe- ct ions are not moved, the hands are not fet on worke; ''::-: ^ But the ether i^^ when that the waies of Ged arc (b revealed,that we fee an amability, an excellen- cy in them^and fo^rhat vvelift up our hearts unto the waies of the Lord, as before we did unto va- nityi Cdiatis)wee defire earnefrly to walkcih theai. ■ -;•' i^-- --; ~'y ConfiderHovy' yoil lifted up your hearts to ri- ches^pjea'uresjand other earthly vanities 5 if now youfo lift up your hearts to walkein hiswayes^ then here is that inward pcrfwafion j that lively tight wrought in you^that life whereof wc (peak : Thislife is nothing elfe^but that which the Scrip- ture calleth faith. "N ow there is a dead faith fpoken of, and how (hall we know it to be dead^Thus^when it (tirres us not up to good workes : Andhowfliali weknowit is living? whenit moves us willing- ly and readily to duties of obedience ; Chrifc dwels in the heart by faith r So faith Sr.PW, The hfe I now live^is by faith in the Son of God,(74/. 2 20. (chat is) there are'two men that 1 coke on Ckrift30ne iookes on him^bcleevesalltbepro- I miies^all threatnings^al his v/ordppcns his heart, landlccs Chri(Vcome Li, andrule^, and doe there 1 what he lift. Another The Saints Infirmities. 11 Another raith(if you aske him^ that he belccves all this 5 but we (hall know it bythis jbecaufcit doth not make him move forwards to new obe- dience : now according to our life that isinus/o. isourftrength ;; the leflelife,the.lefleftrengtbV. Rev eldt ions 5. 8. The Church of PhiUdei^. fhia is faid to have a little ftrength : rtow if you would know whether you have true ftrength or no ; youmuftdiftinguifh betweene life and ftrength ^ to wit, the leift degree of ftrength will firft enable a man to doe all things- in fome meafure j though not in that meafure. youfhould : it will enable you to love God, to beleeve, to prayj&c. youcan doe fomeL-hing of every thing. BhtUf plans 4. 13. lean doe all things through Chrift that rtrengthneth fmce; Secondly/ though it doe not reach the high- eft degree, yet aimes at it, and hath a defirc to come to it : After hee had faid, hee had 'p|,ij , not yet attained to perfection, but aimed at it, made forward toward it, : hee adde^,slet as many as bee perfeft bee thus minded; the leaft fparke of fire will endeavour to rife above the Aire, as well as the greateft, and where true ftrength is, it will endeavour to bee ftronger. I Thirdly, that is notanempty ievellingatit,but litgrowesupro it^fo doth not other common! ftrength : there is a ftrength in Iron to rciift vit)- ' lent ftroaks, and in a R.octc to reiift ihc force of the waves, bur this is nor a vitall ftrength, foin i . K :? other 14,1 J, 7 8 The Saints Infirmities. other men there may be ftrength of RiCiaiution, but it is not a felfe-moving ftrength , and there- fore it continues as it was , and growes not : but in vitall ftrength 5 there is a period to which it growes, and never rcfts til it comes up toit^as we fee in plants and other living aeatures, and men, they grow up to their full ftrength : fo Chriftians have their period which they grow up to , and this period is perfed Holinefle , which they can- not attaine too in this life: and therefore they are ftill growing fo long as they live. Now then fee if you have fuch a ftrength: and if you can finde that you have, then there is life in you : And that isthefirft that were propounded to fliewe, that there muft be fonie life^fome ftrength. The fecond thing was, that this ftrength is fubjed to much bruifing : AbrHifedzcedwiU hti nptbreake : A weake Chriftian, though heehave not the ftrength of a maujyethe hath the ftrength of a childjthough not of a Tree , yet of a Plant : and fuch ftrengthisfubjedunto bruifings, and the lefle ftrength , thcmorcfubjeftit is to brui- fings, as we fee in plants. Now bruifings are of two forts, and both arifing from finne. The firftarifefrom finne, as it is unpardoned : (that is) as you apprehend finne to be unpardo- ned^ the more ready you are to be bruifed. The fecond fort arifeth from finne, as it is un* mortified 5 when a Man fees ftill that fin growes up, which he had thought he had cut downe, hee is ready to be bruifed: The former fort is contra- ry to the grace of Juftification , the latter to that of Tk Saims Infirmtief,. 19 of Sanftification: now Cbrift hath promifed to heaic thefcbruifes, which b the third thing tobe coi\fidered : let thofe therefore that are thus weake,conCd^.r tiais proraife hwe^hat Gbrift wii j, Hcaie all thefe bruifings ^ and fi> ali otker 5 ther proroifefoc this purpofe thai He will HeaJe thefe 1 hfuifingSs which arife from our doubrings of Ja- ftification, S/ijr 6 1 .1 .2.5.4. '^^''- That is the brtii- fing for which Chrift came into the World, to j preach glad tydings to the weake, and to bindc up the broken Hearted , to proclaime liberty to the Captives. Therefore if a poore (buJewould goe to Chrift, and fay thus : Lord \ am bound with a chaine of my finnes 5 and thou camefr to fet foch at liberty : Chrift hee would do ir jfor he was annoynted for that very purpofe And fo for the buifings that arife from fin un- mortifiedj why Chrift hath promifed not to , leave thee to thy ielfe 5 nor forfake thee^bur will deftroyall the Workes of the Divcll in Thee: Therefore goe to Chrift,, andputHiminmindej of this promise, and fay^Lord:, I am one of them to whom this promiie is made : I am as a brmfcd Reed, andasfmoaking Flaxe j and Thou haft promifed, nottobreakeabruifed Reedc, nor quench the fmoaking Flaxe : put Chrift thus in mindeot Hispromifcjand Hee will Heare, and Helpe, and Heale thee. But now heere are fome caftsof confciencc toberefolvcd. FirfU fome will be ready to fay, that they have none ot thefe brui(es5that they are not thus wea- ry and heaven laden 5 becaufe they cannot grieve ^ for Cafes of €onfcufKt^ 8o tA»fr The Saints Jnjirmities. forfinnc fomuchjas for other Things. ^ To which I anfwere: There may be fome vio- lent and fiiddain gricfe, which may exceed griefe for finne : :is Davids griefe for Abfolom ^ but here is the difference : The griefe for ftnne is conftant and perpetuall 5 but the griefe for fome lo(?e or the like, is but for the prefent^ N ow a Spring that runnes,and is never dry, yeelds more water than a land flood , which for the prefent feeimes greater^but is foone dried up : So griefe for finne,. is like water that runs from a Spring, which con- tinues : and griefe for other things, is like a land- flood which lafts not long. Agayne, they difier in regard of the tearmes of this forrow : when a Manha th loft a friend , hee lookes on it as a to tail and irrepairable lofle, and fo grieves the more : and fo in like manner, if we (houldlooke on thefavour of God, as a thing ir- rcvoakeably loftjhis griefe for this would exceed the other. But becaufe he al wayes conceives fome glimpfe of Gods favour in the mid*ft of this Mourning, therfore this griefe (eemes the lefle, though in regard of continuance it be greater. O ! but I have not attained to a juft Meafure of bruifednefle. If there be fucha Mea(ure of bruifednefle in thee as brings thee Home to Chrift, thou haft at- tained a fufEcient Mealure to bring thee to Hea- ven. But this diftinftion muft beremembred, that there is a double bringing of a man Home unto Chrift. One iSj when a man is brought (b far towards Chrift, The Saints Infirmities. 8i l.CAfes, Chriftjastobcwillingtotakethe Crownc, and partake of the priviledges onely, but this is not (ufficient ^ but wh^n thy forrow (hall fo bring thee Home to Chrift , that thou art willing to take Chrifts yoake on thee , to fubjeft thy ftlfe to Chrift in all things : fo much (brrow and brui- (ednelTc as this, is lufficient to bring thee Home. O5 but though I am thus farre bruiftd , that I am willing to beare Chrifts yoake, and to do that He (hall commaund me , yet I doe not finde that this promife is performed to me : God hides his face from me^and I cannot finde Him whom my fbule loves ^ and that I cannot finde that my fins are pardoned : And fo for bruifes belonging to Sanftifi cation ; 1 have ftriven long againft fuch a luft, and cannot fee it Mortified any whit. To this I anfwere, that Chrift in with-holding the comfort; and fiiffering thee to be more laded, doth ever fulfill this promife here rrndtMath. 1 1. a8. Come unto me^ ^c. But the Objedion might be made: Wee have ^oyjcUion.x. come unto thee 3 and yet finde no reft : Chrift I therefore addes. Take mjjoake upon me.andlearne ofmc.^^c. The yoake of Chrift is thegoverne-| raent of Chrift, the taking of this ycakeupon us 5 is the fub;evSing our (elves to this governe- ment. N ow the government of Chrift confifts in two Things. Firftjit commaunds us to doe many Things. Secondly, Hee will have us to fuffer many things ; and if wee take Chrifts yoake upon us, L we ty^nfw. 1, Things, 82 The Saints Infirmities. r we muft doeboth. Now a man is willing todoe many things that Chrift comitiandSj but ftops tt fome things 5 there is foirc thing ^ fbme duty which he will not doe^as prayer^giving of almcs, or feme other: And Co Sillb for fuffering^he is wil- ling to endure fome thing for Ghrift.but there is fomethingagaine which he cannot endure ^ re- prcches^ fcofes^and the like. If therefore 6od held off comfort for any long feafon^ let a man looke well to his fpirit, and fee if he bee perfeft- ly willing to take Chrift yoke upon hi m^ if hee werejthe promife is ccrtaine , and [hall be made good;, he (hall find reft to his foule , and if he doe not 5 there is fome fault in himfelfe. In the tenth oiludges^ njer-. i o. to the end of the Chap, there the people were bur thenedjandcryed unto the Lordjand yetfoundnoreftibutGoddeferrcs comfort^and tels them 5 he would deliver them no more ^ then the people fubmitted themfelves unto God/aying, Doe with us i^htitfUafeththee^ andfut AfMy thtirprangtgois^tx, 1 6. andferved God. Now when the children of Ifrael were brought to tbiSj to caft away the relicks of Ido- latry^ and to ferve the Lord perfeftly ^ then it is laid : The Lords Spirit was grieved for the mise- ry of Ifrael. So if a man would have peace^'and have fought it longjand cannot finde it^ let him fee whether there be not fome relicke of corrup- tion which God would have cad: cut of thy heart : and when it*s done , and thou art willing to ferve God perfeftly, then then flialt finde reft unto thy foule. And fo much for the (econd figne of The Saints Infirmities. J ■ < L U — 85 of true grace wrought in a manato vvit^if there b^ any life and ftrength in him , though it bee min- gled with much vveaknefle. The third we named, that where true grace was 5 there was hea te. Smoaking fiaxe will hec not quench : where there is fmoake there is fire^ and where fire is, there is heatc, be it never fo fraall : and this added to the former oflife : Life is nothing elfe but a fublimary he:^te5 and where there is li fe, there is heate, alllifeis joyned with heatc : but not on the contrary where there is heate there is life^for cold things may be warmed from without by the Sunne, but where there is heat from an inward principle, there is life. The Spirit is compared to fire and heate : Quench not the Spirit : He (hall baptize you with the Ho- ly Ghoft and with fire : or which is as fire.Thcre- fore where this (pirit is in a man, there th€ Holy Ghoft hath beene. Now thisheat is nothing elfe butafolicitousandearneft defire to pleafe God in al things,to get and increafe communion with Chrift^and tobe built up in grace. I fay^it is^firft a folicitous and earneft defire^adefire accompani- ed with carefulnefle how he may doe to plea(e God in all things 5 whereas in other men there is a luke-warmnefle^a remifneffe in all things, they care not whether they doe it or no:but this is an earneft careful! defire , and that in the iecond place to pleafe God : an hypocrite may have ftrong defires , let him be brought to have an ap- prehenfionofGodswrath^and hell-fire, and hee would have an earneft defire to be delivered from L 2 It iCov. 7I»' 84 The Saintslnfrmities. I it : But all this is not to pleaft God.but himfelfc, and not God in all this : But our defire muft be to pieafe God : Sec how the afeEiions mreprrediZViA what fruits it wrcught^ they were moved by mo- tives taken from God^and with defire tending to himjand lb muft we be. AgainCj this righteous fire hath m it this pro- perty, that it purifieth the Heart from droiTe and filth, and it putsitfelfe forth in holy anions, makes a man ready to pray, to fpeake profitably, and thelike : as fire makes men aftive, and fit for aftion. Laftly^it is alway guided by the Ipirit of judjg- mentjwhen you mind that moft, which the Scrip- ture prefleth moft : where the Heart is upright a man defpifeth none of the waies of God^notxhe meaneft tru th^but would know them alhbut that which the Scripaire moft of all urgeth, that bee moft earneftly prefleth after ^and labours to bring his heart unto themjas the Scriptureis moft love, and the like, (bhetakethmoft paines with his Heart about thisrnow therefore try by thcfe pro- perties, whether you have heate in you,or no. Oh / but I cannot finde this Heat in me, I can- not finde thefe holy affeftions in my heart.. I anfwer, confider if thou findeft any aflfeftions that are holy in thee, though not many : yea, if thou findelt none , confider if thou haft not this fmoakerfor fometimes a man may finde that fire it (elfe,(bmetimes onely this fmoak, what is it f I anfwer 5 when you finde not the afFeftions fb moving as you fee fome others doe, yet you find in The Saints Infirmities. 85 in your felfe a carcfulncffe , and watchfulneffc o v^r y our wayes, that thou wilt*ft not run into fin, though thou canft not doe what good thou would'ft : why^here is the fmoake^and fome fire, though but finall : David was not able to doe as he was wont to doe^to pray as he was wont ; and therefore he praies God to reftore hina his fpirit, and the joyes he was wont to have ; butyethce was carcfull over his waies afterwards : And if thou find'ft but this finoake , this care over thy waiesjthis refblution to commit no knov/ne fin, though thou find'ft not the flame of holy affefti- onjet be not not difcouraged , thou haft that which is of the fame nature within thee;Smoake is of the fame nature with flame, for flame is no- thing but fmoake fet on fire 5 and therefore take comfortjand continue conftant frill, till God in- flames thee, and that is the third figne. (v^r Where there is true grace wrought , th€;re is- Gombate and fl:rife in the working : and after- wards//// heehring forth \udgemeht imo viCtorji Before viftory there goes a combate : this then is implyed , there muft bee a (Irife. The DifcipUs firovi among fi themfdvcs who (houldhe thcgred- 'tefiinthcKingdome of heaven. This is a property of all his fcrvantsras Chrifts Kingdome is nor of ; this world^fo are they not apt to contend for any { diing in this world. But you may know it yoube I Chrifts fervants or no,if you contend for fpiritu- , all i\\m^%.Strtveto enter in at tfnftratghtgdte^for \ many fhallfeeke to enter in thereat but fhal I not bee able. We fee that there aretwodilpolitions of 1 L :^ mea^ ^ : 8^ The Scdms Infirmities^ Mattb.if. « Cor. ^.14, 25* men,that fome feckc^ and ar^willingto goeto heaven, but tnke no paines ioi ic^thefe feek, iaith Chriftjto cnrerjbut fliall not be able to get inrbut others ftrive and contend wirfi all their power; and fuch muft be our ftrife ifwc wil get intahea* ven. The diflferencc betweene the wife Virgins andthefoolifhJayinthis, that the wife were more diligent than the other. Formal! profet fbrsmaycontendjbutitisbutforafit, liiey are foone weary ofthis contention J they leave off rowing, andfuferthe boateto goedowne the ftreame.-but we muft ftrive until wseget the vifto* ry^and run with StyPml until! we get the prize. And what made him to do fof why he cc^ifidered two things^firft jhe look't on the Growne, an in- corruptible Crowne. Secondly, he wasloath to run in vaine^and lofe all his labour : fb the reafon why we doe not contend ^ isbecaule we doe not confider theft two things, namely, the Prize and^i Crowne of|;"rewardi> and that elfe we Ihall but lofe our labour 5 ancl therefore we m«ft ftrive : If wee be remiffe, it is an argument that we have a name folive^butaredead. A nd therefore confider it, there muft be a ftrife and a combate : and there will be that^by reafc;m of that originall corruption that is in us: We have .xontinuall work with our own Hearts j the fiefh is ready to have the firlt hand in every bufinefTe, ifwedoenotrefiftit : wefhall excee- dingly goc downe the w ind^if we doe not ftrive, and that hard:For when there is an infufed habit as graceis,and a corrupt nature contrary to it^na- ture ■ I ■■III! !■! I I • • ' The Saints Infirmities. 87 ture is ready to take part with it, which was bred aad borne W\i\inWh<»IffoiUdand | when we have bcguttahow ready wc are to leave-; o£ Butifit bee a bufinefle that conccrnes our] ieiveSj, wee are ready todoejea, to over-doe it-:! How ready we are toidle words, how backward we are to profitable conference ; how ready to ipendonour lufts, how backward to true libera^ lity : and fo I might inftanccin divers others. And therefore feeing we have this ilelh about us, we had need to ftrive ; it is that which a Chriftian (hould make account of , to doe that which hee j hath notaminde to doe, and not tp doe that, which he hath a minde to doe, and fo ftill to doe 1 the contrary 3 and ftrive againfttheluftsof the| flelh^and fo to reftraine his nature, £:pni what he I woulddoe. .qohnrbi. j Buthow fliould wedoe tocontend thus ? Loi^jc^ion. To give you fome directions , Fi^it the good Anfif. j^^/^f (?/f4/>/&/Theaaingof ourfaith^and feLting / tim.^. it. It on worke when any thing comes to hinder us, I wiUhelpe us to overcome inthiscon^te. Let ^ aiiunbeleevethepromifes and thrcatnings of God^and he (hall be able to refift the flelli : bur let faithbeafleepe5 and it will quickly prevaile a- gainft us : Ttike thejhuld ofFmh : N ow, Nviiat a ^phef.^.K^. ihicld i s for the defence of the body, tiiat faith is for tl>e defence of his foule. When any tempta- tions 88 The S dints Jnfirmities. \ tions are fuggeftcd unto usj faith is it that repels them : never is a man overcome but through de- fed of faithjOr when the habit lyes hid afleepc in us. Het. 1 1 . When they fet their Faith on worke, what marvellous things did they? what made/r- nhdm fo weake? but oncly v/ant of faith ; What was it that overcame Eve? but onely that fhe did not belceve ftedfaftly the Word of God. On the contrary, what was it ftrengthned D^wV/, the three Children^ and infinite others? it was their faith.The Saints when they have the ule of their faith^are very ftrongrbut when they have not the ufe of their faith are very weake as other men : aa Abrdham^ovf weake was he , when he expofed his wives chaftity for want of Faith? and Ddvid when he diflembledjand Peter when he denied his Mafter 5 butwhenhewasftrengthned through faith, how bold was he before theCounfell?it was his faith that enabled him to fight the good fight 3 becauft he kept the faith in the profeffion of it, and in the praftice of it, and in teaching of it : and therefore ifwe would be ftrcngthncd to rcfift our (pirituall enemics,we mufl: labour to fet our faith on workCjthat is the firft meanc?. ThefecondmeaneSjS.P^f^rfets downerD^-ir^- ly beloved^ I tefeeck you as grangers andfilgrims abjlaine from fiefhly lufts which warre again fit he yiW^.FirftjConfider that you are but ftrangers and pilgrims ; for if you take the pleafures in the world,you cannot fit by themjwhy i you are but ftrangerSjtherefore abftainefrom them. Againe, confider that thefe lufts they fight ^ ^ . ;0gainft The Saints Infirmities. againft the foule. No man in the world^that did confidcr that fuch a man now knocked at the door^whom if he did let in^ would cut his throat, but that he would ufe all meanes to bar him out : why this now is our cafejthey feeke our liveSjUay ourfoulcs; theyfighr, there is their force 5 they feek to prevaile by maine force if they can jif they cannot, then they {eek to proceed by fraud and cunningrthcy are ready to perfvvade us, that they are friends, and not enemies , and that you may go to Heaven though you yeeld to tbem.and that you may quickly overcame them ^ chat if you ft-^ tisfie them for the prcftnt, they will be gone^and trouble you no more 5 andathoufandfuch like; but take heed^fight againlt them, keep them out, not oncly for the prelentjfor they renew the bat- tell^as an enemy if he be too weake at one ti me in one place he encreafeth his forces, takes more ad- vantages^andreneweshisbattelhgaine : fodoe theft, they will fetupon us againeandagaine with a frelh force,and if they cannot preuaile one way, they will trye another way 5 and if they cannot doe good by one, they will ufe ail wayes. And thenconfider the end of this Fight, ir is to kill and deftroyjOs^vc know the end of a fighc is : Now thefelufts they fight againft your Icu'e^and nothing will fatisfie them but your life. Every time they fet upon you, it is a buttering j every time you yeeld to them, it is a wounding, and if you doe nor refill: and Irrlve ai^arnfi: them, rhey will procure your utter perdition.And therefore M 1 be- 89 90 The Saints Jnfirmities. Ol>itFi, I Ibefeechyoubeasftrangers and pilgrims, ab- ftaine from fleftily lufts which warre againft your foules. YeSj I coulcjbe cod tent to ftrivc ,, if there were any hope of doing any good : butlaraaffraid I (hall beovercomc^and therefore as good yeeld at the firft^as at the laft. I anfwer,rhere is great hope, yea, afluranec of viaory^wherefoever true grace is^though it may be keld downe longhand jfuffer many oppofitions: yet in the end he (hall be fiire of viftory, sillkec^ %ringforth judgement into viSior J. A hft figne to know if there bee faTing grace, yea^ornojif there bcjit (hall at laft have the upper haml^but all through Ghrift : He that hath begun that good worke,willperfea it: For he^illdoe itjfor hee is faithful! 5 and in him wee are rich: through him we {hall be more than conquerours, not through our ftlves j we are apt to be difcou- ragedjwhen we fit downe and ccmfider what cor- ruptions we have arifing from our natttres,which wethinkcwee Ihall never mafter. True, wee cannot doe it in ourowheftrength, butChrift hath undertaken to doe it for us, he (hall fiibdue our iniquities. I There aret wo things in the Kingdom of Grace, which when wee looke on . arc apt to make us diicouraged. Firftjwhen a man lookes on his owne ftrcngth, and fees how little he can doe of himfelfe. Secondly , whenhe lookes on the Kingdomc of Grace abroad^and fees how it goes downe the winde. The Saints Infirmities^ FINIS. 91 windjand how the wicked prevailcjand the god- ly arc wcake^and goe to the wall : But Chrift hee will afford us his ftrength againft our lufcs to fub- due them, aud for the enemies of the Gofpell^hee will trample them all under his feete^itjis his pro- mifej Hcc will bring forth iudgement int^ viCiorj. Now Chriftdoth this two waics : firft by wate- ring the buds, the feedes of grace, andmaketh them to fpring up as Willows by the water cour- fts : His branches jhall fprtdd^ dnd his bcAutj fhAll itas the Olive-trec^and hisfmellas Lebanon //A^jr [jhdll revive as the CorM^andgrowasthe Olive^^c. Secondly, by removing all thelc impediments, which hinder the growth ofgrace any way. And therfore now let us not be dilcouragcd^but make ufc of thefe promifts of Sanftification, which we are fo apt to forget : And though we be as weake as a bruifed R.eed,or as the fmoaking Flaxe , yet let us not faint,nor give over : butbc enccuraged to ftrive and contend without reafbning , (eing we are fure the day will be ours ; for fo is his - promife , A bruifed Reede (hall hee not breake^ and fmoaking FUxe Jhall he not quench J till hee bring forth Judgement in^ to vi£lorj. i ■ 1 cS^ ,/,■ ^^c^- \4\i- x^^':;^^^ WP.^^,^ /■-4 w r ih s^ K^ ^^^