for Joy in the holy Ghofl: is ■ *
prefent, and Justification is prefent, and Regeneration
is prefent, Remiffion of finnes is prefent, Reconcilia-
tion is prefent ; and > ou will fay that thefe are farre
better than the things of this world:But fay that thefc
were not prefeat but to come,yet we account it a part
of wifdome to part with a thing prefent that is of fmal
aecount,for hope of a better afterwards $ who is there
that will not part with a fmal thing prefent, upon con-
dition of enjoying of a greater afterwards? the world
and the things of theworld are nothing in comparifon
of grace and faluation j therefore what if thou for- 0
• fake*
Difference
bcivvecne na-
il jcanui*!ifc
Iuk.i5.i3.
I«M-5
Smite*
Obiclhi*
6 4 The DoStrine of Mortification.
fake all thefe things, upon condition youflwllgefe-
teraall life for them hereafter. For this is the difRr-
rencebetweene reafon and fenfe; Nature is carried
away by fenie,it delights in that which it feeles, now
kale is pre/ent \ but reafon goes according to judge-
ment, and refrs upon hope : therefore let the children
of God ufe their fpirituall reafon in the forbearing of
pnefent worldly delights, in hope of enjoying of bet-
ter things \ and take heed of fenfe, bee not ledaway
by it, for it is ufually a great meanes to draw our
heart and aflfeftions from grace to earthjy things. Lul\
15 .2 ^.thcrtci glutton when heewas in tormew,had
this anfwer from Abraham^ Sonne ^remember that thou in
thy life time badft thy pleafure jthat is,thou hadft it then
when it was nota time for pleafure ; thou waft led a-
way by fenfc,and now thou muft be puniflied-The A-
poftle, lam. 5. 5. pronounceth a woe upon rich men,
bzcxxky oh received your emulation here 5 that is, you
have received pleafurein a wrong place,for the earth
is no place for true pleafure $ therefore you have re-
ceived your confolation : you can exped: no other
pleafure hereafter, for you have fought true content
where it is roc 3 therefore woeunto you. A man that
minds earthly things is like a man that hath a great
grafpe,which cannot hold any thing more, except he
let fall that which he hath; earthly minded men, they
have their hearts full of earthly things and pleafure.
and therefore it is not poffible that they fhould gripe
Ghrift and grace,except they let fall that gripe that
they already of earthly things .Therefore this isalalfe
reafon that men doe objeft.
The fecond objection is, becaufe earthly things arc
fermbly
the DoStrine of Mortification. e$
fcrtfibly felt, and in things that arefenfibly felt,there
is fwectnefle $ but as for other things,thcy are onely
conceived by the imagination, as grace and other fpi-
rituall things.
To this lanf wer, men in this are exceedingly de-
ceivedj for if the lefler faculty be fenfible, then much
morethe greater faculties; and if the inferiour part of
the foule hath a fenfible tafte, then certainly the fupe-
riourpartofthefouleisthe more fenfible part $ for
the greaterfaculties have the greater fenfe,and as they
are larger fo they grow deeper. To explaioe this,takc
a man that hath an affli&ed confidence, as the confiri-
. ence is the greateft faculty,fo it hath the greatef I fenfe
in it jfor what it apprehends it is prefendy fenfible of,
whether it be joy orforrow.
Now inthe martcr of fenfe betweene the fupcriour A thr
and inferiour faculties,the Schoolmen make a three- difference in
fold difference. Firft, fay they, that fenfe which the ^e matter of
underftanding or mind hath, is permanent, it laftsfor [he^ctiew
ever, becaufc the things themicl yes are permanent •, and inferiour
it feeles Grace, Iuftification, Remiflion of finnes, it taculcies-
feeles God^and Chrift.and the Spirit ; but the fenfe l
of the other faculties vaniiheth and pafleth away : As
a man that hath for the prefent tailed a Sermon well,
and another hath tailed a good worke,or a good turne
*k>ne,which in time are forgotten ; the remembrance
of them Ms not for ever. Secondly, thefe natural!
ienfesarebutforthe prefent 5 that which you now
tafteis prefent, that which you tafted before is gone,
this is the nature of thefe faculties ,. but it is not thus
with the underftanding. Thirdly, thefe fenfes leflezi j;
through defed: and wearinefle 5 a man will be weary
K with
66 Tbt DettrmtofMortifatiion.
with eating of honey, though it be pleafant unto the
fenfe,a man is weary withmcat,and with fleepejWith
reft, and with pleafure,whcn as thefe arc delights,and
very plcafant in the fruition ; but over much of any
of rhefe makes thema burthen : but the fpirituall fen-
fes arc not fo,for they areendlefTe -> Juftification3Re-
million of finnes,andReconciliation,are without end;
therefore labour to finde the fwectneffe that is inGod,
reft not til thou get theSpirit which brings grace into
the heart $ and doe but talke with thofe that have ta=
fled of this fweetneflc, that have firft tafted of earth,
ly things,and now have tailed of fpirituall, and they
will tell you of the excellency of the one above the
Hcb .II.X4* other. Heb. II. ifa&c. They declare plainly jhat tbeyfeeke
a Citie^ not in this world>for then they might returnc,
but a heavenly place.
oh ' Ft The third Obje&ion is, becanfe ofche opinion and
# fpeech of men concerning thefe earthly things $ and
£fay6 5. this hath a great force: Efa.6.}\Woeisme,forlAma
man of unckane lippes^and dwell in the middefi of Apeopk
of uncleam Hpfes : that is, I (hall have a bafe opinion
of this people, if I fhall prophefie unto them. So,
Ma1.i4.xx. Mat.i^. uMany falfeprofhets fhallarifejmd deceive ma-
ny : that is, men mall be taken in a trap to doe evill,
by the falfe opinion and fpeech of the multitude ;
for men that fall into errours, are alwayes drawne by
fancy.
I To this Ianfwer, firft, you fhall finde them but
mouth-friends, and therefore when they perfwade
menby fpeech and opinion, it is becaufe they would
deceive^ and therefore I befeechyou take heed of
them; It is a dangerous thing when thedevill will
the Do&rine of fAwtificauon. 6y
flow with our ffe/fer ; that is, when hee will ufe our
ftney and appetite as an inftrument to draw us to fin :
You fee the danger that A dam fell into, when Eve
was made the inftrument, by being led by fancy and
opinion ; the dcvill fhewes herthe excellency of the
Apple, andbyhisperfwafionfheeis drawne totafte
of it. So I read of a Martyr, who when he came to
fufter, his friends perl waded him to turne 5 he anfwe-
redthus, Toufyeakettoutof love^ but there is one within JktMiuyts
who is mm enemy , that ferfmdes you thus to Jpeake. In
like manner lay you, that the opinion and (peechof
men is good, but thereis an enemy within that ufeth
deceit. Wehaveaproverbe, It is good telling of money
after ones father^ fo it is good trying the fpeechesof
the deareft friends, left there be deceit in them.
Secondly ,to this I anlwer, to be fure notto be de- z
ceived by the falfe opinion of men, it is to get found
knowledge in the Word, and from it to gather a per-
emptory conclufion, that we will not be drawneno
further than we are warranted by that : Now a man
tnuft looke that hee ftand upon his owne bottome*
and not wholly on another mans judgement. A man
that fets himfelfe upon a good ground, will ftand
faft when otheTs fhake and fall ; now this ground is
the word of God: and whep wee have this ground,
to refolve with Iofhua^ that whatfoever others doe, /
and my houfe will ferve the Lord: and peremptorily to
take up the refolution of Pettr, Though nil the world
jhould for fake Chrift^yetwe willnot. I fay, a perempto- A good grcud
ry will to doe good, is good; though wee have not$e?uircc/°L
1 rr o • I ni Pi , • 1 doing of good
powertoefteait: but we mult looke that it be upon
a good ground-, for wee muft know that the way to
K 2 heaven
$8 The Dt&rme oj Mortification!
heavenis not a broad footway ,where many footfteps
appeare,as a path- way is to a great City ^but it is a nar-
row my, and therefore we mull throng hard : befides.,
there are not many going that way ; and therefore wc
muft not give eare unto the opinion and fpeechesof
jfw/fc. the multitude. You know a man of underftanding,if a
child come unto him and fpeake of his rattles and ba-
bles,he wil not anfwer him,becaufethey arc too bafc
things for him to talke about $ and if heedoefpeake
unto him,it is becaufethe child wants underf landing
to conceive of other things : fo it is with caraall men,
* <**. 2. tfongS tfoy ^nm ^/^becaufe they want fpiritual know-
Simite* ledge : They are like a Countrey-man, that comes,
and feeing one draw a Geometrical line, beginnes to
wonder what it meanes,marvelling that he willfpend
his time in drawing of fuch a line, though heknowes
well the ufe of it that drawesit ; and to this purpofe
zTct.&A* the Apoftle faith, i Pet.q.^.Thcy marvelltbatwcrunnt
not with them unto-the fame exceffeof riot : that is,thcy
cannot fee the reafon why wee fhould notbee as pro*
phaneasthey.
Obk8.j£ Thefourth reafon whereforemen will not fet up-
on thelecorruptions,is,becaufeofa falfe opinion and
overvaluing of them, and therefore they thinke they
doe nothiag in the getting of them but what they
deferve, and that they are worthy their labour and
paiaes.
To this I anfwer ; Ler men looke unto this, that
they be not deceived in them,and compare them with
the Scripturesrfor ifyou judge of things as the Scrip-
ture dotfr> it will appeare that the reafon is falfe, but
if
The DoSIriae of l&Ytification^ 6$
if you doe nor, although they be vanity, yet they
will deceive you whatfoever you efteeme of them j
for the.truth is, that there is nothing in them but vex-
aiwn ofjpirit $ you fhall finde greatmticements, and
much evill in them: bcfides,thcy will fill your hands
foil ofmuchevill and blood; that is, they will give
thee no true Joy : for what joy hath the raurtherer of
hismurcherC Now the reafon wherefore they can-
not give true Joy, is,becaufe they are under the facul-
ty of joy : As the eye is weary quickly with looking ...
onafmallprint, but let the print bee futable unto it, m$e*
then it will delight in it-, foitis with the faculty of
joy, if there were no wearrnefle brought to it by
them,then men would not be weary in the acquiring
of them- but wee fee thereisfuchan awkwardneffe
In the minds of men for the ge ting of them, that k
weares the minde,but fatisfies k not. Icr.9.2^. faith
the Prophet, £et not the wife man glory in bis mfdotne^ Icr '9*x$*
mrthcfirmg man in bis firengtb, mrtbe rich man in bis
riches: that is, hee hath no caufe to glory in any out-
ivard thing,becaufeit is theLord that fheweth judge-
ment, andean diffblve any creature to nothing; butif
he will glory, let him glory that hee knowes God :
for the true knowledge of God bringethtrue Com^
fort and Joy. But it is not fo with the creatures, for
there is no creature can bring good, or doe good or e-
vill without God ; I hy, no creature can bring com-
fort unto a creature without God ; forGod,if hee is
the fuftainer.of all creatures, fo likewife heis the Au-
thor of all. But if wee come to fpirituall comfort,
God doth not communicate it unto any creature, no
creature hath part of it ; The creature nouriflieth us
, K 3 not:
^o the DoStrme of Mortificattonl
not fimply as it is a creature, but it becomes nouriflia-
ble by reafon of that which is put unto it ; as the fire
brings light and heat, heat is the matter of the fire„
light is but a thing or quality that depends upon it : fo
the matter of every comfort is God, and of all things
in the world, though the iniiruments that doe con-
vey this conafort bee a creature: therefore you may
have the huske when you want the kerncll ; that is,
you may havethefe outward things, and yet want
the fweetnetfe of them. And this is when God
turnes away his face from a man in thecreatures, then
the comfort in the creature is gonejand thereforeZX*.
Sprayed, Turtle not thy face away from thy fervant :
a! mens com- that is, take not away my comfort. All -mens com-
forwftandin forts Azwdin Gods face : let a man bee never fo rich,
Co4^/Wgivesinthelikecafe,
abundance of outward things, and not to put truft in
them : and what is f^id of riches may be faid of any
other outward thing whatfbever, whether it be plea-
fure, or hoaour 5 for thefe all worke the heart of a
waxie difpofition to evill/o as it wil take any impref
(ion, it will be ready to receive into the foule any fin,
or imbrace any objeA, and carry the impreiHon of it
iintoa&ion.
Now what fhould move us to mortifie thefe earth- Motkei to
ly members? The firft motive is, becaufe if we doe mortifie our
not mortifie thenuhe Devil will enfnare us by thefe "crrfy RlcEa-
earthly members^thoughwefeemenottobewithin . 1
his-power ; As a dogge that hath broicnaway horn Simile <
his
y% The DoUrint of Mortification;
his keeper,yet going with his chaine he will the mote
eafily bee taken; fo thefe earthly members are as a
chaine, whereby the devill laves hold on us ; there*
fore if you would not be taken by Satan,then morrific
tfiefe earthly members.
The fecond Motive to move us to mortifie thefe
earthly members,is, becaufe oneearthly member, or
the reigmng of one finne in us, eyes us fa/l from God:
and bindesusfafttothe deuill; now what matters
it whether a man be tyed with one chaine, or twenty
chaines if he be tyed fafts fo what matters it whether
he be tyed with one finne,or many finnes,if one keeps
him from God : For as one grace, truly wrought by
the Spirit,raakes a man righteous ; fo one raging finne
^nVSTa ma^csa^a^ unrighteous. Menthinke that they may
man m.righ- retainefbrne finne, and yet be righteous 5 but I fay, if
ceous. thy heart be fet upon any earthly thing, if it be but an
immoderate care for thefeearthly things, or if it be
butfeareoffuchorfuchaman, which mayfecmeto
be but a fmall thing, that tyes thee from God ; I fay>
if you looke unto fuch a man, if a matte; of Confid-
ence come before thee, and thou dare not doe juftice
forfeareof him, but will in this cafe rather breakc
mth God, kisafigne that there is no true grace in
thee, thou art as yet earthly minded : but if thou bee
-heavenly minded, thou wilt fez thy refolution thus ;
This thing I know to be juft and right,it is a matter of
Conscience, though all the men in the world ihould
be angry with mc,yet I will doe it. And therfore our
Luk. .' Saviour faith. Except hee deny bimfelfe^ hccurm^bern-j
D'fciple^ Luk. 9 .23. that is, ifhc caft offall felft-Iove
of thefe outward thiags,fo as he will not let his heart
immo-
the DoEtrfae of Mortifatfon. 75
immoderately upon them. But it is now farre other-
wife with men, they will doe as other men doe ; like
the Planets, they will turne every way ^ and therfbre
itisimpoffiblebutSatau fliould catch thefe men, be-
caufe they love to play with his baic : deceive not thy
felfe,ifthouforfakefome5 and doe not forfake all,
thou art as yet not heavenly minded ; For a man may
not be altogether covetous,and yet not renewed ; hee
may not gripe fo fait after the world as another, and
yet not be depending upon God, fuchauone is but
an earthly minded mm : foaman mHy be religious a
wnilc, and hee may deny himfelfe either fomc finne,
or clfe thecompa yof wicked men, and yet when he
comes but unto l'ms, that he muft deny himfelfe in all
his pleafurc-Sjhcr e he ftands ata ftay, Gods grace and
falvation and he parts, he will not buy it at fo deare a
rate,as tolofehis pleafurein theft outward things.
But you will fay unto me, How (ball we doe to get ° M'&i 1 '
this loathing of earthly things ? Therefore, forthe
better helping of you unto this worke, we will now
come downe toconfider fome meanes by which you .
raayobtaineit.
Firft, if you would get a loathing of earthly things, ^tnfmf%
the firft meanes, is, to get a found Humiliatirn : For Meanest
what is the reafbn men doe fo minde earthly things, °btai.rc lhe
and why they doe not place heavenly things before, c«Siiy twLs
but becaufe they havenot felt the bittcrnefTe of finne. 1
Now the true ground cf Humiliation^ the hating of Bumiliation*
finne,out of love unto God : but men turnq it another FaIfc
way, they make another ground of Humiliation. of it. §r°un<**
For firft,it may be they are humble becaufe of the 1 .
feareof judgement that is prefent,or ontf thatis likely
L to
L
74 Tbe Vo&rint of ^Mortification.
to enfue, but not for finnc as it is difpleafing to God$*
their hearty it may bee, is broken, but it is not made
better.
% Secondly, it may be they are humbled becaufe of
fomegenerall lolle of outward things, or of fomc
generall judgement that is befallen theland,or it may
be a particular loffe of creditor the. like,but not for a-
ny particular finne.
3 Thirdly,. it may be there was a deeper ground, the
pcrfons of fome men that were rich, but now are fal-
len, and therefore becaufe their hopes depended up-
on this man,and now being unable to help them,they
wherein true are dejected. . But this is a f life Humiliation ; for true
Humiliation Humiliation confifteth in an abftaining from finne,be-
caufe it is difpleafing unto Gods, and a raifing up of
the heart by Faith inChrift tobeleeve the promifes
both of Juftification, and Remiflion of finnes, and
then from hence flowes a loathing of finnc.
%. Secondly , if you would get a loathing of earthly
Tbe royaltie things, you muft remember the royaltie of the fy'mtulll
togs!tUaJ1 things what the excellencie of them is; theyfarre
furpaffe all the things in the world : Grace hath the
Heb.n.34. greateft powerin it, it is able to ijnenchfre^ to ftof the
mouthes of Lions fleb.i 1.34.N0W if men did but be-
leeve that there were flich a power in Grace, they
would never be brought to minde earthly things :
therefore labour to ground your felves in the true
knowledge of God, get good arguments in your
felves of the prccioufneffeof heavenly things-, for if
a man be not thus grounded5but fhall fee greater argu-
ments ro the contrary, hewillpnefentlybeginneto
fufpeft that fpirituall things are not the beft. Now
wheo 1
the Doftrine of Mortification* y j
when a Chrifiian is thus grounded, hee is able to dif-
ccrne things of a contrary nature b therefore bring
them unto the triall, and the more you try fpirituall
things by afanftified judgement, the more excellent
they will appeare,. but if they be not fpirituall things,
the more you looke upon them,the bafer they fecme
to be.
Thirdly, if you would get a loathing of earthly
things, then labour tokeepc a conftant and diligent Aconftam:
watch over yeur hearts : for when a man fets his heart and dil'gene
and mind upon earthly things, they will workc care- Jj^£a^r
lefhefleandremifncfleof better things ; it fo po£
fefleth his heart with feare, that he altogether negle-
deth fpirituall things $ it will make thee carelefle in
prayer, and other holy duties. Take heed therefore
of filling thy heart with earthly things,forit wil take
away the rellifh of fpirituall things 5 and if once the
fweetnefle of them be gonc,thou wilt makefmall ac-
count of them : Take heed of too much pleafure,for
then you will negle& prayer in private;and take heed
of abundace of riches,for they have a drawing power
in them: And here what Chrift fpakeuntotheChurcfa R , g
ofSmyrm^ Rcv.3^9. I know thou art rich,&c. may be *5* * *
faid unto you, Iknow you are rich, by the great la-
bour ye take after the riches : men take much paines
for the getting and keeping of earthly things, then
how much more fhould they labour to get and keepe
fpirituall things ; labgur to keepe your hearts in tune,
labour to keepe a rellifh of fpirituall things in your
hearts, and expell whatfoever is contrary unto it:
Take heed of immoderate love of riches, pleafurc,or
honour $ take heed that you incroach not upon the
L a Sabbath^
<7 6 The DoUrme of Mortification.
Sabbath,fec that apart for the inriching of yourfoules.
I fpeake not this becaufe I would have you carelefle
in your places and callings, but I would have j ou caft
off all unnccefiary occafions and bufineffes which you
draw upon your fdves,by reafon whereof ye negle<$
better things. It now remaines that I give you fome
meanes to get heavenly mindednefle.
Weans to get xhe fir/t meanes, if you would get heavenly min-
n^ndedndfc, dednefle, is this, You niuft labour to get Faith-, for the
i more Faith thou haft, the more thou art in heaven:
Fahh, Faith overcomes the world, which fets upon us two
A twofold waies : ^r^' ty promifing things that are good ; fe-
foare of the condly,by threatning that which is evill. Now Faith
world, overcomes both thefe : For,
Firft,the world tels thee, that if chou wilt be earth-
ly minded, thou flialt get ref pe<5i and credit,thou (halt
get an Inheriance,thou flialt be a King; but Faith tels
thee,thatif thou wilt be heavenly minded., thou (halt
get credit and re/pedi with God and hisAngels,and an
Inheritance undefled, immortally which fadcth not away ;
1 thou flialt be as a King, and a Prince here in this life,
over the world, the devill, and thine owne corrupti-
ons, over all thefe thou flialt be more than a Con-
querour,and have a Crowne of glory in the life to
some.
Secondly, the world tels thee5that if thou wilt not
be earthly minded, thou flialt lofe thy wealth and
riches, thy honor ard thy crcdir,nay,thy lifealfojbut
Faith tels thee,that if thou bceft earthly minded,thou
ihalt lofe thy fpirituall life, and riches, and&alt be
poore in the graces of the Spirit $ thou flialt lofe ho-
aour.and credit with God and his children nay,thou
' flialt.
Tht DoSirlneof Mortification. 77
flialtlofe eternall life. Thus Faith overcomes our in-
ordinate affe<3ions to the world,and makes us heaven-
ly minded.
Thefecond meanes,if you would get heavenly min-
dednefTe,is this. You muft labour for Humility: this is Humility,
that which the Apoftle lames exhorts us unto5 Iam.&.
8. Clenfe your bands youfmmrs^and pur ijie your hearts you lam 4.8.
double minded^dxA thcabumble your felves,cajl your felves
downe^ andtbe Lordwillraife you up. Where we may
note,that before our hearts and hands can be clcnfed,
we muft be eaft downe. This we may fee in the para-
bleof theSower,Z^£.3|0. twooftheforts ofground
were not fit to receive feed becaufe they were not
humbled, and therefore the Word had not that effe&
in them as it had in thofe that were humbled,plowcd,
and had the clods broken. It is with an humble foule, Simlu
as it is with an hungry and thirfty man 5 tell him of
gold and filver,he cares notfor it,only give him meat
anddrinke, for that is the thing he moft defires, and
ftands moft in need of : or like a condemned man,tell
him of lands and pofleffions,he regards them nothing
at all y for nothing will fatisfie him but a pardon : fo
it is with a Chriftian that is humbled and caft downe
under the fenfe of the wrath of God for finne ; tell .
him of any thing in the world in the moft learned and
excellenteftmanner that pofTibly you can,yet nothing
will fatisfie him but the love and favour of God in
Chrift, he can rellifh nothing but heavenly things ;
nothing will quench his thirft but the* imputed
righteoufnefle of Chrift. Thus you fee that Humi-
litie is an excellent meanes unto heavenly minded-
nefle,
L.3. The
j 8 The Do time of Mortification;
The third mcanes,if you would get heavenly mia-
A judgement dedneffe>is this, thou mutt labour to get thy y*dge~
rightly inf or- mmt rightly informed^ efpecially concerning earthly
^ngei«h^ things: The reaion wherefore men are fo befotted
thing.*, with the world, is, becaufe they doe not conceive of
the things in the world fo as indeed they are, they
tbinke better of them than they deferve, and looke
for that from them which they cannot afford them :
,I,M* therefore hearewhat thePreacher faith of them ^Stti
lomm faith,that*%rfre vanity and vexation of jpirit :
yea, he calls all vanitierAnd in another place he com-
pares them to things that arePftioft variable, and moll
uncertain,as to grafle that withcreth, to a fhadow that
is fuddenly gone $ this is the efteeme that the Wife-
man had of earthly things. And thereby we may fee
that they are not truly good, becaufe they arc uncer-
taine things, and promife that which they cannot per-
formeuntous 5 for at the beft they are but things
wherein,as through a ere vicc,we have a fmalglimpfc
of the true good -, yet they themfelves are not over-
good, becaufe they are not the caufc whereby the
chiefe Good is produced j neither are wee able to
keepethe m, for at fuch or fuch a time they will be
gone; fo that they are neither true good, nor our
good: and therefore this ftiouldweane us and our
hearts from t hem. But let us ftrive to fet our affe&i-
ons on things that are durable good, and fubftantiall
good, which wilftiot deceive ns; and will promife
us nothing bu t that which it will perfbrme farre be-
yond our dfcferts : therefore labour for a right inform
med judgement.
The fourth meanes Jf you would gee heavenly mil*;
5 * & dednefli
**-;.
The DbStrine of Mortification, yp
dednefle,is this. Labour to get a fight into the Alhfuf a fight into _
faencieof God: Remember what the Lord faid unto lhc AlVuJicdio
Abraham^ lam God All-fufficient 3 walke before me and be QcJa ? the affedi- ' "b i
ons and defires are but changed from earthly things to Heavenly
heavenly things : now every defire hath a conjun&i- *j^£ft *"
on with the things thwit they affe<51 ; if it bee but an
earthly defire, it hatha conjunction with an earthly
object; fb if it bee an heavenly defire, ithathacon-
junftion with an heavenly obje&. Now if men did
but know, or at leaft would be perfwaded of this, ic
would bee an excellent mcancs to perfwademen to
M leave
;
8 i The Do&vine oj ^Mortification*
leave earthly mindedneffe: for what is thercafon that
men will not profeffe Religion, but becaufe they fay,
rhen wee muft be crucified unto the world, and the
world mud be crucified Unto us ; that is, they muft
leave all their pleafure & delights.Itis true,thou muft
be crucified unto the world, thou muft leave inordi-
nate care of earthly things, alldiftrufting care,which
is a companion of earthly mindednes in unregeneratc
men; now what lofle will it bee unto thee, if thou
have heavenly affections for earthly? Will not a man
willingly part with droflfe for gold? A man that is
recovered of a dropfie,what if a neceffitybelaid upon
himtoabftainefromexceflein drinking, would hee
not rather willingly leave his defire, than have his
difeafe to returned So,whati£thy affections be chan-
ged from earthly to heavenly things, fo as thou doft
feele the burthen of immoderate cares caft off thee i
whatthough a neceffity bee laid upon thee not to en-
tangle thy felfe withthethings of this world, is it not
for thy foules health to keep it frorn a Confumption?
If men would be perfvvaded of the benefit that comes
by this heavenly mindednefle, andw is the greater ; if moderately,the far-
row is the lefle ; but if he fet his whole heart upon a-
ny thing,whetherk be hisriches,or his honor, or his
pleafure, the lofie thereof willcaafe much forrow of
heart: now it is onely grace that gives true content un-
to a Chriftiansfpirituall things they change not,they
are conftant, immutable, and permanent, as JutUfica-
tion,Remiffioaof finnes,and Rcconciliat ion,thefe are
not fubje<5£ unto any change, they cannot be lofi s for.
when the heart is fee upon heavenly things, the com-
fort cannot bee removed, becaulethecaufeof that
comfort continues. Now comfort inChrift is thetrue
content ofthe foule, and therefore where Chrift is by
his grace in the heart,there is content.
M z. Second-
&f Tfo DeSlrinc of Mortification.
- Secondly ,1 fay,they can give no true content unto a
Bccauic of man or woman, if we confider the condition and the
pu condition difpofition of cftc perfons,and that two wayes : firft,if
we confider them as good men,and fo belong to God j
or fecondly, if we confider them as bad men, andfo
not belonging unto God, wee fhall fee that outward
things cannot yeeld any true content unto either,
i Firft, if they be good men,and fo belong untoGod;
Whether yet tjiere cannot be fuch fweetnefle in them as to give
true content unto the foule.For many times they area
caufc,or at leaft a meanes todraw affli&ionsfromGod
upon a rnan:for Godisa jealous Gcd^ that is, a God ha-
ting fpirituall Idolatry.Now when theheajt of a man
or woman is immoderately fet upon, when, I fay,his
heart runs a whoring from God after earthly things,
whether it bee after riches, honour, orpleafurc, the
Lord will befureto meet with him, and whip him
home for it: As wefee in David and Eli-jf David will
let his heart upon Abjalom^ the Lord will bee fure to
meet with his Abfalom above all the reft \ if Bit will
not correal hisfonnes,but let them difhonor thewor-
fhip&ferviceof God, God wilcorreftthem himfelfe.
And this anfes from the nature of God^forGod hath
a fatherly care over his children, and therefore will
not fuffer them to foile themfclves wi:h thethings of
the world,nor their a#e<5Uons to bedrawn away; and
therefore theApofHefaith,that be chafiifeth every fonm
•whm he doth receive ; that is, if a man or a woman doe
belong unto God,they (hall be fure of forrow and af-
fliction 3 and thefe are fent un-o them to weane them
from the things of this world, to purge out of their
hearts that fweetnefle that they are ready to conceive
in
Tht DoEtrineof Mortifit&tion. $5
in thef e outward things by reafon of that corruption
that is in them.
Secondly,if they be wicked men and doe not belong 2;
unto God,yet there flial be no fweetnefie in them,for Wicked,
if he be notregeneratc,outward things are not ian&ifi-
ed,& where they are not fa&ified uuto a man or a wo-
man,no fvveetnes can be expe&ed from them: And the
reafon is, becaufe they have not peace of confeience,
which proceeds from grace.Now howfbever world-
ly men may feeme to the world to have true content,
and to be filled with joy,y et the truth is,it is a fick joy*
for their confeiences are ever accufing of them, and
they are in a continual feare that theyftal lofe one an-
other; therefore the Lord will befure to afflidi them,
Fja. 5 J . 1 9 .theLordmllbcare aadafftiti theft becaufe tbej
bave no changesfherfore they feare not God: therfore doft
thou fee a wicked man profper in the world,& is not
fubjeft to fuchcroifes & lofles as other men are, it is a
foule figne chat that man doth not belong unto God,
but is one \\ homGod hnthappointed unto damnatio: The nature
For this is the nature of earthly mindednes,it carts out ©f earthly
of the heart the feare of God in an unregenerate man; roin,ie but Maries part (hall never be taken
away jromher .• Now with men, that which will en- t
durethetengeft,is alwayes efteemed the befh Maries
fhall never be taken away ; which implyes thw Mar-
thas was nothing fo, becaufe it was fet in oppofition
againft it. Thus you fee how Chrift judges of them*
and therefore if you will beleeve Chrift, fpirituall
Luki*.8.8cc things are the beft part. Againe, Luk. 16,8^9^10^1.
ofcne4. tl1Cf e are foure differences fet down bet weene earth-
ly things and heavenly things,whereby Chrift proves
that heavenly things arc the beft part.Firft,they make
us unrighteous,and therefore they are called^w/>^-
ous Mammon^verf.8. they draw the affedions away
from God5and then a man becomes unrighteous : but
that which makes us truly righteous:is grace $ fo then
if
The T^oUrine of Mortification] p i
it cannotbe denied but that is the beft part that rtiakes
us the beft. Secondly, they are the leaft part ; He tha*
isfaithfMin the leaflets faith full alfo in mucb^ that is, all
outward things are leile than grace,though they were
never fo great ; a little Faith, a little San&ification is
better than a whole kingdome without this. Paul rec-
kons all his outward privileges but dung,in compan-
ion of grace, Pfril.3.%,9. which hee would not have
done if they had not beene the better part. Thirdly,
they make us un juft ; he that is nnjufi in the leaft ^ is alfo
m]uft in much 3 that is, hee that lets his heart upon t
earthly things, it will fo draw his heart from God,
that he will make no confeience of right and wrong;
now that which blinds the confeience is certainly the
worft part. Fourthly, it makes us unfaithfull • Ifym
have heenefaithfullina little wicked riches, how will
you be faithfull in the true riches 1 that is, hee that is
earthly minded God cannot truft with any grace ; for
earthly mindednefle takes away the fidelitie of the
creature 3 now where there is no true faith, there can
be no true repofe in that man : A man without faith,
is likeahoufe without a folid foundation, nobodie
dares truft to it,neither wil God truft an earthly min-
ded man with grace.Thus you fee k proved by Scrip-
ture,that heavenly things are the beft part. Now wee
will prove it by Reafon that it is the better part.
The firft reafon is,becaufe Chrift in the places be- 2*
fore-named proved it to be the beft part, therefore if eafinT*
you will beleeve Chrift on his Word, heavenly
things are the beft part. The fecond Reafon is, be- a
caufethey make us the fons of God, and confequent-
iy,theheiresoffalvation$ Wee are (faith the^Apoftle)
N z. the
9* The Doffr'me of Mortification,
t he fanes of God by faith in Ufa -> but the other makes
3 us the children of the devill : And the third reafon, is,
becaufe he rewardeth heavenlymindedneffe with GlU
vation,but the other he doth not reward.
5 The fifth Motive to move all men to forf ike earth'
MhbingsirclymisHednefle^ (if none of all thefe before fpokea
roofing! '" °^ w^ movc thee, yet let this move thee,) is this, be-
cauft: all 'things areatGodsdifiofing; heeit is (as the
Wife-man faith) that gives riches and honour, povertie
and want; all things are of God, there is nothing in
earth, but it is firft in heaven : astheecclipfe of the
. Sunne is firft in heaven, and then in the water and
land ; lo there is nothing that comes to pafle in the
world, butitwasin heaven before all etemitie. This
Dav/d conkttkthyPfd. 31. ij. They have laid* fare
•v t . * fir ™t, but my times are in thy hands : that is, they have
Iaidatrappe to take away my life from mee, but it
was firft decreed in heaven with thee what they
fhoulddoetomee, all things come from God, whe-
ther they begood things or bad, whether they come
immediately from God, as life,health,joy,falvation,
or the like ; or whether they come mediately by o-
ther meases, as friends, wealth, pleafure, ficknefle,
forrow,or thelike : when thou art fad, who can com-
fort thee if God will not? whenchon art fick,who can
heale thee? when thou art going toheU,who canfave
thee ? Art thou weake,who can ftrengthen thee? Art
thoupoore, who can enrich thee ? Preferment f frith
David) comes neither from the Baft, nor from the Weft, but
from God that fiejvtfb'mercy : Art thou in favour with
a great man, Who promoted thee? Art thou in ho-
n©ur,Who exalted thee? Perhaps thou wilt fay,it was
m
thi Do&meef Mortifieation. p$
my parents, or thisfriend,or that man ;no,it wasfirft
decreed in heaven,or elfe it had never bin. This made
David fay 'JPfa<6. 8. The terrors of life and death are in thy P iaU,?.
power ^ or doe btfongunto thee • maris, nothing hath any
power to doe any good or hurt, but as God wils it ; I
fay,good or hurt is oiGodWhat eviliis in the City^and
the Lord hath not done it? that is,what evil is committed
and is not firft permitted by God to be done.The ble£
flag of the creature (as we call it )is of God:Doththe
Lord fend any creature to hurt thee? the creature hath
no power to doe if, except the Lord command him :
As for example ; You know an axe is a fharpe inftru- simile.
ment, which with helpe will doe much hurt,yet let it
alone and it will doe no hurt at all ; but let a hand be
put to it,and presently you may doe much with it : fo
the Creature hath no power to hurt thee,except they
joyne with them Gods command; and this wee call
the evill^f the Creature Againe, doth the Lord fend
any Creature to comfort thee? it is notbecaufethe
Creature can comfort thee, the Creature hath not
any fuch power in it felfe, but the Lord ufeth it as
an Inftrument for thy good. Matth. 4.4. Man hveth
not by bread wely , but by every word that froceedeth
out of 'the mouth of God: that is, bread, although it
be a good Creature, yet it hath no power to nou-
rifh thee,except the Lord put power unto It,and com-
mand it tonourifh thee. Now feeing allthings are of
God, and this heavenly mindedneffe is a meanes to
bring a bleflijng upon all the reft, that §,to blefle them
for thy good 5 be heavenly minded : This was the en-
couragement theLord gave untoAbraham^Feare not for
I am thy exceeding great rewardjvalke vgrightly with met:
N $ Co
P4 fh* Dottrine of Mortification;
(o if thou wouldeft have a rich reward, falvation and
everlafting life, then get heavenly mindedneffe.
But you will fay unto me, it is true, we were once
earthly minded, but now we are heavenly minded $ I
am now another man to that I was,therefore that you
may not deceive your felves tothinkethat you are
heavenly minded when you are not, I will give you
Kiarkcsto fomemarkes whereby upon examination you may
thwwc have know whether you have left your earthly minded-
loftour earth- nefle or no.
Jy»n^n« jhefirfl: figne whereby you (hall know whether
^ l you be earthly minded or no, is, by examining your
felves whether your delight in earthly things be im-
moderare,or an exceflive caresexamine whether your
hearts arefofet upon them, that it deprives you of
allfpiritualljoy, if you doe, you areas yet earthly
minded.
>. Firft, if you exceed in the matter of getting of
them, and then in the matter of keeping of them;
when you make them the chiefe end of your defire,
and preferre your owne profit in the getting or kee-
ping of them before Gods glory ,this is to make them
.your God : yet I fay not but it is lawfull to ufe things
for an end 5 as Recreation, for this end, to fit our bo-
dies for the performance of better things, this is as it
were to take phyficke for health- fake : but when men
will make them theirend, nay, fet the creature in the
place of God, which is fpirituall whoredome. And
this is when men will fcrape riches together,fb much
for this childe,and fo much for that childe ; fo much
for this ufe,and fo much for that ufe^in this thou fee-
keft thine owne ends 5 but if thou wilt get then»,get
them
The DoSlrine of Mertifuation^ 95
them for the right end 3 that is, Gods glory, and not
rhine end to fatisfie thy lufts, let them be all at Gods
difpofing: and remember, Luk.\ 6. what became of
the rich mansend,and the end of all his ends. I fpeake
not this as if now but unregenerat men were troubled
with immoderate cares ,for many times the deareft of
Gods children have exceflSve cares for earthly things
and many times doe exceed their bounds, but yet it is
not conftant but by fits and away. Therefore try, is
thy exceffive care conftant i it is a manifeft fignethat
thou art earthly minded, thou art not as yet crucified
unto the world: 1 Tim. 6. 9,1 o.The Apoftle &hhyTbey l Tim/.9,ioj
that would be rich, pierce themselves tborow with many for-
rowes : that is, they flay themfelves, they are their
owne greateft enemies :and 2 Pet.i.i i.SimtPeter cals » Pet»***J
them natural! bruit be.ifts^ led with fcnfuality ; becaufe
when men fet their hearts and affc&ions uponearthly
things, they are deprived of narurall reafon : now the
reafon, we know, is that which makes the difference
betwixt reafonable and unreafonable creatures, and
therefore when men come to lofj their underftan-
dings, then hey become bruit beafts ; and then no
marvell if they have beaftly affe&ions, and be leda-
way with fenfuality, to a fatisfying of their lufts, be-
ing mad to be taken in giving way unto their Iufts,and
infiiaring themfelves with thofe pleafures wherein
they bee delighted,and fo make theoifelves a prey un-
to Satan.
Secondly, you (hall know it if you exceed in your
pleafure and rccreations,as gaming,and bowl ing,and 5
fporting % grant they be lawfull, yet if they bee uied
exccflively it is a note of earthly mindednefle. Recrea-
tion
96 The DoStrine of Mortification.
Recreation ton fhould be but as a ftone to whet theFaich when it
when lawiuu, js &d\yz means to fliarpca the faculties,that they may
bee the fitter to doe the fun&ions of the body and
foule^but when it is ufed exceflfively,it becomes a hurt
and hinderance unto it ; when men will make a trade
of Recreation, and lpend their time in it from day to
day, and fo make it their vocation; this is a wicked
thing,and this is folly in yong men,who becaufc they
have meanes, therefore thinke that it is not unlawfull
to fpend their time in gaming, and the like 5 but they
are deceived,forthe Lord exempts them from no cal-
ling that I know of; fure I am, idlcneffe, and gaming,
and other recreations are no calling for them: And
this is thereafon that yongStudents wil not fet them-
felves to their Studies, but becaufethey have wholly
devoted themfelves unto theirRccreaiions. And ther-
fore examine your felves in thefe two, fo likevviie for
all other in the like kinde, and accordingly judge of
your felves whether you be heavenly minded or no.
iMmk * The fecond figne whereby you may know whether
you be heavenly minded or no,is,by the efteeme that
you have of heavenly things* whether you efteeme
them as a pan of your felves : every facultic or habit
hath an obj :&,ifthou be a carail man then thefe earth-
ly things arethat which delightsthy foule,but if thou
be heavenly minded,then fpirituall things are the de-
light of thy foule. Now touch a man that is not rege-
nerate in thefe outward things,and you touch his life,
for he accounts his life as them, for they are part of
himfeife ; but it is otherwise with the fpirituall man,
he accounts not of thefe earthly things : 2 Or. 4. 5 .
the Apoflle faiths lYcefracb net m felves ; that is, we
account
the DoStrtne of Mortification] :yj
account not of the approbation of men, nor any out-
ward thing,as a part of our felves $ therefore if wee
want thefe, we doe not much care. Hereby then ex-
amine your felves what are the things you moft de-
light in f What, arc they earthly things, how to b£&
rich or honourable? Doth this take away all your
time, and employ all the faculties of your fbules,that
you can have no time to thmke upon God y or at leaft
if you leafc their
pcople wirh
tlci]i»cncc.
1 02 The D&Slrine of Mortification.
of Ifrael might whet their fithes upon all the ftones
of the Philiftims : fo a Miniiter may fharpen his fa-
culties wirh Arts . A man that keepes fheepe, he feeds
them with hay, not becaufe he looks that they fhould
bring forth hay, but Lambs and Wooll ; even fo,let a
man ufe thefe Arts & Sciences, yet not to bring forth
Eloquence, but to make us more able to Preach the
pure Word. It is good therefore that wee take heed
that weedoe notecclipfe the excellence of the Word
by thefe: Wee know, apparell though it bee laid in
pure gold, yet fo much as is covered of it, detra&s
from the excellencie of it,therforeit were better that
it were alonerfb it is with the Word,though the Word
may feeme to be gilded with Eloquence ©rPhilofo-
phy.yetic were better that it were alone, for fo much
of it as is covered with thefe, fo much of the excel-
, lencie of the Word is .hid. {
But you will fay unto me, that wee ufe Eloquence
and the like,that men may the better conceive us,and
that our mmiftcrie may the better be refpeded 5 for
we find this kind of teaching moft pleafeth them, and
which moft men afted:, therefore if wee (hall not ufe
fuch and fuchphrafes of Eloquence,we fhall belittle
rcipefted amongftthem.
To this I anf wer, that every Minifter is,or fhould
be a Phyf ician 5 now we know that the part of a wife
Phyfician is not to latisfie the humour of his Patient,
for fo he may encreafe the difeafc, but to labour to
cure him by rainiftringfuch Phyiickc unto him, 2iS he
knowes by experience the neceifitic of the difeafe re-
quireth : even fo, to hum our men in Preaching, is not
the way to cure them, or to change the eviJl difpofi-
tion
The DoSlrine of Mortification^ J03
tion ©f their nature, but rather a meanes to cncreafe
their difeafe, nnd to make them obftinate and rebel-
' lious againft the Word, when it ftnll come home un-
to them : For what is the reafon that the Word is fo
©ppofed, when it is preached (as the Apoftle faith)
by the evidence $f the Spirit andin forver^ but becaufeit
crofleth theircorruptions i It comes not m the fame
mannerthatitwaswontto doe : therefore the bcft
way fhould be to Preach inthe Spirit 5 that is, to ap-
ply the pure Wordof God unto the Confciences of
men, and fo to purge out the ficknefle of the foule be-
fore it grow incurable. There is a dif cafe that many Simile*
women have at their ftomackes, whereby they defire
to eat aflics, and other things,which poyfons natures
• now if they be not cured of it by purging out the hu-
mours that lye there, butbefatisfied in it, it will at
laft deftroy them : fo it will be with thefe men^o fa-
tisfie them inthis ficknefle ofthe foule,is not the way
to cure them,but to makethem more incuiable: ther-
fore let Minifters looke that they Preach the pure
Word, and nothing but the pure Word ; and let men
examine themfelves whetherthey bee heavenly min-
ded or no, by their tafting and reliifhing of the Word
when ir is Preached purely without any mixture, or.
elfe when k is mixed with eloquence..
T he fourth figne whereby you may examine your UMkrkf 4
felves whether yoube heavenly minded or no, is, to
try the opinion and judgement you have of heavenly
tbings,howyou conceive offpirituali things. Rom.iz,
2. The Apoftle faith,. And be renewed in the.-Jpmt of
your m'wdes, that you miy know what that good, and holy,
(indacceftnblew'iIlofGddinChriJlis: Hee that is hea-
venly
104 ^e Do&rine of Mortification.
vcnly minded hath a new judgement given unto him
whereby he is abb to fee fpintually all things in ano-
ther manner then he did before ; I fay not, that hee*
faw them not at al bifore,but he faw them not in that
manner that he doth now, for he pi renewed m the fttr*
of his w/W, faith SaintfW;he hath a change wrought
in his heart and underftanding, whereby he is able to
know and to doe the will of God in a more futablc
manner then before y he hath a new light in his foule,
whereby he is able to know what the ml ofGodmChrifi
is > that is, he knowes what God doth require to bee
done by him for Chrift, not carnally by a bare under,
ftanding, but fpiritually by the workc of the Spirit r
and therefore faith Paul, 2 Cor. 5 . 1 6. Henceforth know
% Cor. * «i €. we no man after theflejh , yea*, though we have knowne
Cbrifl after the flefh^ yet now henceforth know we htm no
wore: that is, we knew him before in a carnall man*
ner,a$ he is man, or as he was a man amongft us, but
now we know him in another manner^as he is our Sa-
viour, and our Redeemer, Chrift my Saviour and my
Reconciliation to the Father,
what know- Now it is nota bare knowledge that I fpeake of,
ledge is fuch a knowledge as is attained unto by Learning and
thc°s jtoli/ Art, f°r f° a mm may ^avc knowledge, and yet not
be heavenly minded; but that knowledge I fpeake of,
is a knowledge that is wroughr by the Spirit^when it
hath changed the heart, then he is able to judge both
of Pcrfons and Things.
Firft, for Pcrfons ; hce is able to j udge of the per-
fons of men^and accordingly to make a difference be-
tweenemen: if hee feeapooreman that is a found
Chriftian, though hce bee contemned in thceyes of
the
T
Pcrfons
the World, yet if itappeare to him that he hath grace
inhishean,orif hemakean outward profeffion of
idve to God, he doth highly efteeme of him becaufe
of grace $ on the contrary, if he fee a great man,
tkxigh in gitat honour and efteeme with men, yet he
refpefts him nor if he want grace : Therefore examine
your lelves whether you are able to diftinguifh of
perfotis in this kinde.
Secondly,forfto^ $ he is able to judge of things — . *
whether they be fpirituall or earthly ; he is able now m6S- J
to know what is truth, and to embrace it ; and what
is error, and to refuie k ; he hath now a Touch- ftone
inhimfelfe j that is, he hath the Spirit of difcerning,
whereby he makes tryall of graces, and byes hold on
thofe which will indure the touch, thofe he will re-
ceive as fpirituall 5 the other which will not, he calls
out as counterfeit: therefore the Apoftlefaith,iCto*.
2.?. The eye hath notfeene, nor the cure beard, neither have
ent red into the heart ofmanjthe things that God hath prepd-
red fir them that love him : that is, he was not ableto
judge of things in that manner as now he can. There-
fore examine your lelves whether there be a new
life put into you, whereby you are able to judge of
perfons and things in another manner than you did
before.
But you will fay unto mee, Flow fliall I know that oWtf #•
my heart is renewed by the Spirit, and that there is a
new life put into me?
To this I anfwer,that you fliall know whether your ^*#
heart is-renewed by the Spirit, by thefe three things : thcnbThealt
firft,by thy affedions : fecondly,by thy fpeeches : and bc renewed
thirdly, by thy anions. by thcfi,irir-
P Firft,
I
Io5 the DtSrm of JMortsjScastov ,
Firft>Ifay, thou (halt know it by thysfetUom?
By hi* affc f for by thefe thou maift know whether thou bee hea-
«io«5? venly minded or no: and that thou maift not doubt
of it,, our Saviour gives the fame marke of a renewed
heart,i(/4.6.2i. Where your treasure is, there wtU ymr
beam be nl fo ; you may know that where your heart
is,there is yourtreafure 5 what your heart is fetupon,
there your affe&ions are 5 for the proper feat of love
isrheheart. Now if the heart be renewed and rcge-
neratediy the Spirit,there will bee a love of fpiritu-
all things, and this love will beget heavenly affe&i-
.ons. A man may certainly know what eftate he is in,
whether he be regenerate or no by his affedions^
how heeisaffe&ed, what love heebeares unto hea-
venly things ; for there is life in affe&ions, and as a
man that lives knowes that he lives, fo a man that
hath fpirituall loveia his hearttowards God cannot
but certainly know it, except it be in time of temp-
tation, and then it may be he may not finde that love
of God in his heart ; but this fenfe of the want erf" the
love of God is but for a time^it continues notj there-
fore the holy Ghoft when he would defcribe a hea-
venly minded man, he defcribes him. by hisafFcdi-
ons, as thebeftmarketo try him by : as Abraham
would command his fcrvants to fervc God, and Ne-
zUUit'fr haniab feared God; and David, Pfal. 1 1 2 . 1 .delighted
greatly in the Commandements of Godrnow where-
fore did they obey God, and feare God, and delight
in the Commandements of God, but becaufeof that
inward love they bare unto him. We know every
man can tell whether he loves fueha manorfuch a
cbing, or whether he hatesiiicha man or fuch k
thing:
Tfa^ottrtne of Mortification. ley
thing by theafFe&ionhec beares to them $ in like
manner a man may know whether he be heavenly
or earthly minded by thcaffe&ions hee carries to-
wards the things heaffe&s : therefore examine your
Idves, what are the things that you love moft, that
you thinke upon moft, that you take care of moft,
that you takemoft care to get and t# keepe, arc they
earthly or heavenly things 8 thofe things you doe
love beft, and y our affedions are moft fet upon, that
your thoughts are moft troubled withall 3 if they be
earthly, you may juftlyfcareyoureftates; for the
affe&ions flow from love, and therefore if you did
not love them, you would not fet your hearts and af-
fections upon them,
Secondly, you (hall know whether your hearts be %
renewed by your Speeches ■ now this may feeme but a Bv ^ SPCC^
flenderiignc of a renewed heart, becaufe it is hard to
judge aright by outward appcacanccs,to know the fin-
ceritie of the heart by the Speeches: yet feeing Chrift
makes itafigne of aTenewed heart, I may the more
fafely fallow him: our Saviour faith, Mattk. 12.54. Mm*** ]
that oat of the Abundance of the heart the mouth Jpeaketh ;
that is, there is abundance in the heart either of good
or evill : Now if the heart be full of heavenly min-
dedneiTe- if, I fay, this abundance that is in the heart
be grace, then it willappearein thefpecches ; for
thefpeechesdoe naturally flow from the affe&ions
that are in the heart ; but if the abundance that is in
the heart be cvill, then the heart cannot but fend out
foule fpeeches and rotten communication^and there-
fore our Saviour faith, A good tree cannot bring forth
cviU fruit ^normevill tree good fruit : it is unpoilible
P 2 that
¥ "
Simile.
0bi<8.
%Anfwr*
lhat ahcart which dorhabound,aiidis full of earthly-
faindedneffe, but it will brcake forth andappeareby
his fpeeches: the filthineffe that is in hishart,if k have
not vent, it will bur ft 5 as we kaow a new veflfcll that
hath winepwriGtoit,mufthave3ventor elfcitwili
burfl^and by the veat you may know what wine it is:
fojthe fpeeches are the vent of the heart, and by them
you may fee what is in the heart^if grace be there,the
fpefcehes will favour of it, as a Caske will tafte ofthat
which is in it.' •
But yeu will lay, The heart is of a great depth, and
who can fearch it < who is able to know whether the
heart be renewed or no, by the fpeeches t
To thislanfwer, Ifaynotthatamanraay at all
rimes, and in all places, judge of it aright; but I fay,
thataman may certainly know himfelfe whether, he
be renewed or no$which is the thing we feek to prove
in this place ; that a man may know from what root
they lpring,whether of weaknefle,byrebeIlion,or na-
rurally through unmortified lufts:I fay not btit forae-
timesaxhild of God,a regenerated man may have foul
fpeeches in his mouth,&yet his hart be good towards
God- he may have rotten talke,but it is but for a time,
it will not continue,and it will caufe much forrow of
heart, if he have grace, when his confeience touches
iTim i.io ii &m forit.2 Tim.i.io^ii.Inagreatmam hmifcthere are
epened, vejfels neit her lofe itexcellency;
Tks DoSfrmof Mortifitatiov, i op
ft> a ^generate man may have in the abundance of his
heart,fome chafieafwel as wheat/ome corruption af-
wel as grace,& yet be a veflei of gold; that is,heaven-
\y minded • for the Apoftle faith, If my mm therefore
fmrgthimfelfo he Jhnllheaveffellof honour, notwith-
standing his corruption in his heart, and itappeare in
his ipeech 5 yetif he purge hirafelfe, if he labour to
mortifie thenyf he labour to rid his heart of then^he
fhallbeaveflell of honour.
But you will fay. It may be that we fliall have not Q , . „
alwaiesoccafionstotrymenbytheirlpeeches, how H ' *
then fhal we know whether their hearts be renewed?
To this I anfwerjt is true,that k may fo fal out than *Anfm% 2,
we cannot try them by their fpeeches,yet filence will
declare in part what is in the heart 3 let a regenerate
man be fiient5and his filence will fliew that hee hath a
renewed heart 5 if he be reproached or flandred, his
patiencein fuflfnng fhowes the uprightnes of his hart;
but if he fpeake3it hath a greater force,and will more
manifestly appearc: fo on the contrary5the rottennefle
that is in the heart^wilappeare in impatiency of fpirir.
Thirdly5you may know whether your hearts be re-
newed by your a&ions:t his alfo our Savior makes an- By his anions
other figne of a renewed hart Mat.j. lo.By their works
you fydknow /&^thatis5by their anions. Now every
thing is known by his anions ; therforeexamine your
felves what are your anions, aretheythea&ionsof
the regenerate part, or of theunregenerate part ; are
they holy adions, or are they uncleane anions i by
this you may know whether you be heavenly minded
or no. Now this rnuft: neceflarily follow the other
two : for if the heart berenewed, then there will bee
P 3 heaven-
I
1 1 o The X)oUr\m ofMdrtifoatitiv
heavenly affeftions inic towards God, and fpirituatt
things, and if heavenly affe
made of it amongft you • if it fhould by chance eater
into your thoughts, be fure to kill it there, let it not
come no farther, never to the naming of it : As it be-
commeth Saints ; that is, holy ones, Gods children and
peculiar people, it were unbecomming, and a great
fhame to them to be uncleane, to be unlike God their
Father, who is holy. In like manner, he exhorts us
to cleanfe onr felves from all filthineffe of tbefejh and Jpi-
rit ^perfecting bdineffe inthe f ear e of God^ 2 Cor. 7.1. that
is, Let us purifie our harts from the corruption of luft
Q 3 and
Ii8 Hw to mcnife fornication.
and concupifcencc which is therein, driving to make
pcrfcft our holinefle in the fcarc of the Lord : and Co
more fully alfo in 17^.4.3,4,5. hefetsdownethe
particular unclcannefTcs fhould be abftainedfrom,
and mentions two of the very fame fpoken of in my
Text5namcly5Fornication5and luft of concupifcence :
the words are (for they are worthy your marking)
This is the will of God, even y our fantfifcation, that you
fhould ahflaine from fornication : that every one of you
fhould know bow to fojfejfe his vejfell in fan&ifcation and
honour, not w the lufrs ofconcufifcence,&c. and therefore
we ought to mortifie and deftroy allthe fiJthineffc
that is in our hearts, if wee would beaceountcd
Gods children, and have his Spirit to dwell in
us.
Butthat for the generall : we come to particulars,
and will fpeake of the firft finne that is named in the
Texr, Fornication .• whence the point of Do&rine
is this, That
Fornicationis one of the finnes that are to bet mot*
tifed.
Fornication Fornication is a finne bctweene twofingle per-
whacagrie- fonS) atKj inchatit differs from Adultery : and al«
nc* though it be not altogether Co hainous as Adultery,
becaufe by it the Covenant of God is not violated as
Pro.M7« by theother fpoken of, Prov.z. 17. neither finde wee
the punifliment abfelutely to be death, yet it is a
grievous finne, and to bee feared, in that it fubjedte
thofe men that are guilty of it, to thecurfcof God
% Cor.**, anc* damnation : forthe Apoftle faith, iCor.6.9. N§
fornicator Jhall enter into the ktngdomeof huvc*^ It de-
prives a man of happinefle, baniflies him out of
Gods
Vo&i;
HM to wrtifis Fornication. 1 19
Gods kingdomc into the dominion of the Devilled
territories of hell, never to beexempted from the in-
tolerable torments of Gods etemall vengeance. But to
lay open the hainouftdTe of this finne, we will consi-
der thefe foure things :
Firft, thefinfulnefle ^
Secondly,the punifhment C r>
Thirdly, the danger f orir-
Fourthly, the 'deceitfulneffe 3
Firft, thzfmfhlnefft of this finne of Fornication ap- 1
peares firft in great contrariety that it hath with Thefiafutocs
Gods Spirit, more than all other finnes. Betwixt offM£c«*.
Gods Spirit and every finne, there is a certaine con-
trariety and repugnancy, as in nature we know there
is betwixt heat and cold $ now in all contraries an
intenf e degree is more repugnant than a remiffe, as
an intenle heat is more contrary than an heat in a lefle
degree -> foit is with Gods Spirit and this Onne, they
arc contrary in an int:nfe degree, and therefore moft
repugnant unto; for the Spirit delights in holinefle,
and this finne in nothing but filthinefle $ that is pure
and undefiled, but this hath a great deformity ia ir,
and therefore confequently muft needs bee odious in
his eyes. Befides, this is contrary toour calling,as the j Thcf
Apoftlefaith, 1 Thef.q.y. For God bath not called m rm-
tounckanneffejyut untoholwejfe.
Againe,ircaufes a great elongation from God, it z
makes a ftrangenefTe betwixt God and us 5 all finne
is an averfion from God, it turnes a man quite away
from him, but this finne more than any other, it is
more delighted in, we have a greater delight in the
afting of this finne than in any other, and therefore
k
/
■ii
1 2 o Uox0 to mortifn Fornication ,
it is amoft grievous finne.
Furthermore, the greatnef fe of this finne appearcs,
in that it is commonly a punifhment of other finnes s
according to that of the Apoftlc, Rom. i . 2 1 . and 24.
Rom.Mi.14. compared together, where he faith, Because that when
they knew God, they glorified him not as God, neither were
thankfully but became vaint in their imaginations $c.
wherefore God alfo gave them up to uncleanvejfe^ through
the lujls of their ownthearts^ todifoonour their owne bodies
betweenethemfelves. To the fame purpofe is that Qf
Ecccf- 7,2*. c^e Preacher,^/*/^. 2tf.wherefpeaking of theenti-
fine woman ywhofe heart isfnares and nets ^rc hee faith,
Who fopleafeth God Jhall efcape from her, hut the finner
fhall he taken by her : that is, whofoevercommitteth
finne (hall in this bepunifhed, that he fhall be Strap-
ped and enfnared by the fubtle enticements of the di£
_ honc/l woman. So alfo, Prov. 22. 14. The mouth of
Piov,2 i.x +itX frange women is a deepepit, he that is abhorred of the Lord
jhall fall therein : Now all finne of this kind, and con-
fequently finners,are abhorred of theLord,and there-
fore hee will punifh them in letting them tumble into
this dcepe pit of ftrange women here, and hereafter
without repentance into the botcomleffe pit of ever-
lafthg definition : As long as the Lord lookes for
any fruit of any man, he kecpes him from this pit ;
but fuch as notwithfta .ding allhis watering, pruning
and dreffing, will bring forth no fruit, with thofe the
Lord is angry, they fhall fall into ir. Nowasinalad-
der,or any thing that hath fteps to afcend and def bend
by, nat ftayre unto which another leads, mull needs
bchijherthanthereft; lo in finne, thatfinne unto
which other lead, as to a punifhment, mull needs bee
■ greater,
HoV> to mrtifie Fornication* tzt
greater, and of an higher nature than the other : and
therefore this finne is a mod grievous fiane.
Befides, the hayaoufnefieof this finne appeares,
becaufe it layes waft the Confcience more than other
iinne, it quite breakes the peace thereof 5 nay, it fmo-
thers andquenches grace. The Schoolmen call other
finnes, habitudmmjenfu*-, a dulling of the fenfes $ but:
this an extinction of grace : other finnes blunt grace,
and take off the edge,but this doth as it were quite ex.
tinguifh it : It makes a gap in the heart, fb that good
xattell, good thoughts5and the motions of the Spirit
may runneout, and evill cattell,noyfome Ms, and
corrupt cogitations may enter in to poflefleand dwell
there,and therefore it is a grievous finne.
Laftly,thegreatnefle of this finne appeares,becaufe
it delights the body more than any other finne doth $
and thcreforethe Apoftlein 1 Cor .6. draweth moft of
his arguments, to diflwade the Corinthians from the
finne of Fornication, from the glory and honour of
our bodies; as that the body is not for fornication^ but
for the Lord) verf. 1 3 . And that ourWw are members of
Chrijl^verf.if. The Temples of the holy Ghoft, verf.ig.
Are bought with a price, verf 20. and then concludes,
There fore glorife God in your bodies : and lo in another
place it is faid, We ought tofoffejfe our veffels tn honour .•
Now there can be no greater meanes to difhoneur the
vcflels of our bodies ., than to pollute them by this fiL-
thy finne of Fornication.
Secondly^ the haynoufnefleofthis finne will be the ™e puni&,
better feene if we confidcr the fearefui puniftiment of ^a^n, °r*
it, which becaufe men are more afraid of the evill of
punifhment than of the evill of finne, is therefore fa?
R downe
HZ Ho» to mortifc Fornication*
dovvnc to be the greater according to the greatnefle
of the finnc it felfe : as may appeare by thefe two
reafons .•
Firft,Godhimfelfe takes the puniflimenthercof
into his owne hand ; for fo faith the Apoftle,/fr£. 13.
HcKj*,4, 4« Whoremongers and Adulterers God will judge : that
God himfelfc will bee the judge of all men, for the
godly indeed it (hall be beft, becaufehe is righteous
and will render to them a Crowne ; but for the wic-
ked, It is afearefull thing to faH into the hands of the li-
ving God.
Againe, God referves fuch filthy perfons for an
heavy judgement, according to that of Peter, 2 Pet.t.
% P««i.#5io«9>l°- The Lord knoweth how to deliver the godly out of
temptations^ andtoreferve theunjufi unto the day of judge-
ment to be punijhed > but chiefly them that walfo- m the
luft of unckannefle. And this is manifeft in that fearc-
full and grievous judgement hee brought upon the
children of Ifrael in the wildernefle, when as there
fell in one day three and twenty thou fond for the com-
mitting of this finne. iCor.io.S. So God punifhed
Ruben for his finne, in that hereby he loft his Excel*
lency^Gen.^p.^. and bylofingthishe loft three things
which belonged to his birthright as he was the el-
deftjfirft,the kingdome, which was given to Ittdah :
, 5econdly,thePrieft-hood,which LevihiA. Thirdly,
the double portion, which his father beftowed on
Jofeph. Further, Sichem and Ammon alio for their fil-
rhinefle in this kinde were taken away fuddenly :
And how was David punifhed , though the deare
childe of God,^ [word Jhall never depart from thy
kwfcfrc. See alfo what grievous judgements the
Lord
H*» to mrtifie Fornication* izj
Lord threatens to them that fliall commit this finne,
Prov. j. 8, p, XQ, n . Remove thy way fane from her pf0, Jtg 9,?0
( meaning the ftrange woman, or harlot,) and come n*
**# nigh the dodre of her houfe 5 Left thou give thine honour
unto others^ and thy yeares unto the cruelly Left fir angers he
filled with tby wealthy andthy labours be in the houfe of a,
fir anger • and thou mourne at the lafi^ when thy fiejb and
thj body is confumedj&c. So againe, Prov.S.tf. Who fo Pro.tf.jj^v,
committeth adultery \defiroyeth his ownefoule : and Prov.
5.5. Her feet goe downe to deaths her fiefs take hold on hell :
as who fhould fay, there is no efcapmg death but by
fliunning her, if notdeath temporally yet furely death
eternal!: nay, if this will notfright you, there is no
cfcaping betweenehell and her. Befides, as in that
which is good, the more a man delights, the more
comfort it will bring him$ according to that in Prov. pro.j.^
3 . 4. Let not mercy and truth for fake theeyfo (halt thou find
favour and good understanding in the fight of God and
Man : foon the contrary, thofe finnes wherein a
man moft delights bring greateft punifliment unto
him, as you may fee in the punifliment of Babylon^
Kevel.i 8 .7. where it is faid. How much (be hath glorified R€v,x^*
her felfe andliueddelicioufiy, fo much torment andforrow
give her. Thus then yee lee the grievoufneffe of the
punifliment proves the finne it felfe to be more hay-
nous and fearefulL
Thirdly, the haynoufnefle of this finne will ap-
peare, if we confider the danger thereof, and difficul- 3
ty to get out, when we are once fallen into it. TheT^edangcr^
Wife-man faith, Prov. 23. 27. A whore is deepe ditch, ?w™clT
and a firange woman is a narrow pt. Now as it is almoft
impoffible for a man in a deepe ditch, or anarrow pit
R 2 to
II 4 Hw *b Morttfic Fornication.
to get ouf without fome helpefrom another • fo is
Prov.u9. lt altogether impofliblc for one that is f ..II --i i 1 o-
this fiane of Fornication, to free himfelf. from hy.
without the fptxiall afliilance of Gods grace helping
him thereto: and therefore it is fayd,/Vw.2. ig.
SccleCfta*, None that g&e unto her retume agalne^ neither take they
hold of the pdths of life : therefore alfois, Ecclef. 7.26.
her heart faid to be [nam and nets^ in refpe&of the
entanglements wherewith fhee entrappeth her fol-
lowers^ and her hands to be as bands ^ inrefpeftof
the difficulty to get loofed from. This finne befot-
ted Salome the wifeft among men, Neverthelejfe
Nehc. \-$*u\tvenhimdidoutlindifl) rvimen caufeto finne^ Nehe. 13.
26. So alfodidit bewitch Sampfon, theftrongefta-
mongft men,one that was confecrated and Cct apart as
. holy unto God, even hee was overcome hereby, as
Sim$tt+. wee may rcacjC5 iHdg% 16 # Wee know by experi-
ence, as a man that is tumbling from the top of
an hill, there is no flaying for him till hee come
unto the bottome; fo hee that hath once ventured
upon this deepe pit, and beginnes toflideintoit,
there is no flaying of him till hee be utterly loft
inthebottome thereof : or as a man in a qnicke-
fand, the more he ftirres, the fafler he ftickesin,
andfinkes deeper ; fo it is with him that is once o-
vertaken with this filthy firnie, the more he ftirres
in it, thefifter heeftickes, and harder will it bee
for him to get out. Therefore wee conclude this
finne is a moft fear efull finne, and hard to be over-
come, or left off if once accuftomed to the delight
thereof.
Fourthly, the haynoufneffe of this finne will be
difco*
M ore to tnortifie Fornication. 1 2 5
difcvercd, if wee confider the deceitfulnefie of it : 4
it -kchus, tha: wee will hardly be per- T^'c dcei/ftt-
fwadcd that if is a finne, now if wee will not be- ^c^ol™'
leeve ir 10 b: a fmne, much lefie will we be brought
to leavef the fweetneffe of it, to forfake :he plea-
fiire we finde in it. Bcfides,the Devill, that old Ser-
pent, hee comes and tells it is either no finne at all,
or elfc but a fmall finne, and may bee eafily left ;
we may turne from it when we pleafe $ and fo he
dandles us till we grow to fuch an height, as we be-
come infenfible and hardned in it. Here therefore I
will lay downe the deceits that Satan ufe th to beguile
usinthisfinne, which being detected, wee may the Decciwof the
eafilier fhunne and avoid this deteftable and bewitch- ^rY^ld^°"
ing uncleannefle,
The firft deceit wherewith Satan ufeth to beguile Deceit 1.
us, is5 Hope of repentance \ we thinke we can repent HoPc of rc take heed of this, doe not bleflethyfelfe in
thy heart, faying, I fhall have peace, or I fhall repent
whenIlift,forfeareleftGod prefently blot out thy
name from under heaven.
Againe,Hope of after- repentance dothlead many
menontothecommiflionof this finne ; they hope
they may repent before death, it is a great while till
this come, therefore time enough to doe this in. But
this God hath threatned you heard even now in the
place
Ifiow to mortifie fornication. 1 27
place above-mentioned, I pray confider of it. Balaam
his defire was but to dye the death of the righteous ,
therefore he periflied among Gods enemies ; hee de-
firedit, and whileft he remained onely defiritig,with-
out any labour to live the life of the righteous, God
uillly puniflied him with an utter overthrow : as he
did with thole, Efay 28.15. who faid, Wee have made
a covenant with death, and with bell are tve at agreement $
when the overflowing fcourge fl)all pa/fe through, it flail %
not come unto m : Thefe men thought all furc, nothing
could come to hurt them,they are as well as any man;
for they had an agreement with hell and death,nei-
therihould the fcourge meddle with them : but thefe
were but their owne thoughts3theyreckoned without
their hoft, as we ufe to fay ; for fee what God faith to
them,x^i8. Tom Covenant with death flail be di fa-
ncied , and your agreement with hell flyall not ^ and ^
when the overflowing fcourge flail faffe through, then yee
flMl betroddendownebyit ; They might contrive, but
lie would difpofe: though they did thinke all well, ,
and hope for peace and quietnefle, yet he would dif-
anull their covenant, and breake off their agreement,
fo that the overflowing fcourge, that is, fuddende-
ftru&ion (hould take hold ef thena, and utterly con-
found them* Ammon going to his brother Jbfaloms
feaft, little thought to have beene fo fbone cut off;
5/Vfe#preparing himfelfc for a wife,never thought of
a funerall; neither is it likely thztKorahand hiscom-
pany thought their tent- dores fhouldbe their graves; .
I warrant you they hop'd for repentance3yet this fud-
den deftr udiion took away all poffibility of repenting
fromtkm. Godthreatmeth fuch? ££^.24.13. Be-
caufe
7
1 2 3 How to mortifie Fornication ]
cmfe I have purged thee and thou waft not purged f hot* (halt
not be purged from thyftlthineffeany more, tiki hivecav-
fedmy fury to reft uf on thee. And indeed wc cannot re-
vpent uniefie God lends his Spirit into our hearts, and
he will not fend his Spirit into fuch an heart as hath
filthinefle in it : Will any man put liquor into a glafle
where Toads and Spiders are * much leffe will Gods
Spirit come into an heart that is uncleane.
Befidcs, fuch a man as is not purged from his un-
cleanneffe, of himfelfe is moft indifpoftd to repen-
tance 5 he is without feeling, as it is Bphefq.i?. who
bring paB feelings have given themfelv.es over unto lafcz-
_ . r vioufneffey to rvorke all nneleanneffe with rreedinefTe:
Now fuch a man as hath no lenle or hismiiery, that
cannot feele his wretched ccndition,but is infenfiblc
of his corruption, hee can never repent ; for as the
Apoftle faith, i Pet. z . 14. Hee cannot ceafefromfnme >
and where there is no leaving offhand foriaking to fin,
there can never be any true repentance.
Laftly, God refufeth fuch a man, he will not en-
dure to heare him if hee fliould begge repentance at
his hands 5 andthereafonis, becaufehe cannot beg
itiniincerity-, for true repentance argues a turning
from,and loathing of all finne : and therefore fuch a
purpofe as men ufe to have in the time of extremity,
while the crofle is on them, that they will foriake
finne,thatthey will not doe fuch and fuch a thing,this
I fay, will not ferve the turne, it is not fuflicients
though they fliould mourne and feerae to repent, yet
God will not accept ir,for the very beafts may doe as
much; as it is faid, Therefore jh»& the land murne^wd
every, one that dweUeth therein fhalt languifa with tU
beafts
A
How Yo rnortifie J?or*k*ti$n. $i$
'hafts eft he fieU^and with thefowles cfheaven^&c.H^f^-i.
The fecond Deceit, wherewithall Satan ufcth to Deceit*.
deceive men, is, Prefect impunity : he labours to per- ?*•*•* «».
fwadeus, becaufewee are not prefently punifhed, panl"y*
therefore God fees it not^ or will not punifh it at all,
and therefore will goe on in our finne, and delight to
wallow ftill in our pollutions, according to that of
the Preacher, EcclefS. n. Becaufe fentence againft an E
hortallmcn tqbecarefulltocleanfe themfelves from
thisfilthinefle anduncleanneffe: and to this end let
them never give God reft, but with inceflant prayers
ftill call on him,till they finde that they arecleanfed3
that they are out of this gall of bitternefle ; for as
there is nothing that willbe fobitter and diftaftefull,
nay, terrible unto them, as this being lyable to the
wrath of God,due to them by reafon of this finne ; fo
fhall they never finde any thing fo fweet and plea-
fant,nay,comfortable unto them, as to be in the favor
of God : for all that the creature can doe, is nothing
without God, there is no peace, no comfort, no reft
without him; now, if a man have not this favour of
God,but be without it, though he have never foma-
T ny
1 2 8 Ho w to mortifie VorriicMion.
ny other bleflings, as wealth, honours and preferred
ments,yet ,if an arrow come out of Gods quiver, dipt
in the venome of his wrath, be it never fo flight an
affliction, it will wound deadly. See this inOMofes,
who/ though the meekeft man upon earth, and high-
ly in Gods favour, yet hee for his impatiency had his
crofTe in that which he moftdefired, even in that he
fhould not enter into the land of Canaan. Sinne con-
ceivingmuft needs bring forth forrow, and though
it fhould faile in all other things, yet hereitistrue^
he that fowes finne, fhall be fure to reape affliSion;
this is the daughter, this is the fruit alwaies of fuch
a mother, beware therefore how you takepaincs to
ferve fin, for he that does fo, fhall be fure to have for
his wages forrow and affli#ions,nay death it felfe, as
Simile the Apoftle faith, the wages ' oj * finite is death. Afinfuli
man, one that is guilty of this finne, or any other, is
like a malefa&or, that hath already fuffered the fen-
tence of condemnation to pafle upon him, and there-
by is liable topunifhment when ever it fhall pleafe
the Iudge to fend a warrant, he may be called to exe-
cution every houre, unlefle in the meane time hee
hath fued forth his pardon ; even fo it is with the
finner, he is fubjed to the wrath of God, when ever
God (hall pleafe to fend forth his warrant againft
him, hee muft be brought to execution, hehathno
aflurance, no power of refiftance, till hee hath got
his pardon. Therefore let every one of us labour to
procure our pardons in and by Iefus Chrift, that fa
wc may not thus lye open to the wrath of God, which
will confume us when ever hee fhall but pleafe to fay
the word, inaninftanr.
But
How to mbrtifie Fornication. 1 3 9
But feme man will be ready to fay, what necdesall OfeVff.
this ? I am ftrong and well , in good and perfe&
hcakh,is it likely the evill day is nf ere me? no furely ,
I will therefore goe on ftillinmy finnej what need
1 repentance, that am foweli in all things ?
To this I anfwer, though thou beeft never fo well ^Hf"*
injftrength and health of body, yet if God bides him*
ffelfc, .if hee turnes but away his face from thee, thou
flffalt finde the matter changed ; where and when he
Js pleafed but to turne himfelfe, he turnes with him
al things upfide downe on a fudden. See this in thofe
two hundred & fifty men of the company otKorab, Numb. i*. i*.
they thought themfelves well and fafe, elfe thinke ye
they would have tooke centers and offered unto the
Lord, but fee how in an inftant, fire came out from
God andconfumed them. Soalfo Sfydab and *Abihn%
no {ooner had they taken ftrange fire to offer unto
the Lord, but ftraight the iudgmet light upon them;
for it is /aid s Another ewent out fire from the Lord and
devoured them ,and they dyed before the Lord, Levit.io.%
they were prefently confumed even in the places
where they flood : in like manner it will be our cafe
if we commit finne,God may, if he bee fo pleafed to
deale withvs, confume us as foonc as ever wc have
done ic, nay in the very manner , it is his mercy that
wee arefparcd*
But fome man will fay againe, there have many Ohfl*
men efcaped unpunifhed , they have gone free for any
thing I could ever fee, why may not I cfcape alfo as
weHasthcyf
To this I anfwer, Gods decree concerning falvati. A*fm\
on and damnation mud be admired at, not pryed in-
T 2 to ;
U
140 thw to mertifit Vtrntcatm.
to : what though God in his mercy hath faved others,
muft he alfo therefore fave thee ^that wilt not repent,
but prefumeft on his mercies ? hee calls fometimes
thofe which have beene many degrees worfe than
others , whom hee hath patted by, and that to fhew
his power of the Potter over the pot-fheard : but
what is this to thee ? looke thou to thy felfe, ufe the
meanes, como unto him by true repentance, and
cleanfe thy felfe from thy filthineffe, and thou (halt
be fure to finde mercy.
Ffc-z- The fecond Vfe to be made hereof, fhall be to
perfwade every one, not onelytoceafe from the ad
of fo filthy a finne,but alfo to mortifie thefe corrupti-
ons,which are the fource and fountaine from whence
all thefe uncleane a&ions come : There* may be a
reftraining of our lufts and corruptions, but it is but
fora time, it will brcake forth againc; or, perhaps,
there may be an abhorrency and contrariety of one
mans nature from this finne, but this is not out of a*
ny hatred to the finne it felfe, but a forbearance of
the a&,becaufe his nature cannot abide it,or for fome
other by-refpe£t, as credit and reputation amongft
men- but this is not to mortifie them; for mortifi-
cation is then true and perfeft, when there is a con-
tray life- that is, when a man that before was un-
chafte, now if his lufts be mortified, hee lives quite
contrary to that, and is now wholly chafte and unde-
filed : now,this cannot rightly be (aid to be in a man
Similt. wkcte there is but only a reftraint of his luft: As in
a tree, it is in vaine to cut off the top-boughs, foto
kill it ; unlefle the roots be plucked up, it will grow
againc 5 therefore men beginneat the root to ftub up
the
How to Mortific F$rniciuio»1 141
theitrec: fo it is with finne, loft is the labour that
ftrives tokeepe it in andreftraineit, thinking fo to
kill it; there is no other way to doe it, but by Morti-
fication, by rooting it up out of the heart, notfuffe-
ring it there to have the leaft roome or place • for if it
bebutreftrained, atone time or other it will grow
againe to full ftrength. And that this may the better . .
bedifpatched, let us examine andtryourfelvesby iJftb^morcu
thefe rules and markes, fied.
Firft^examine your felves,and fee whether there be l
a particular change which doth follow the generall
one of the whole frame of the heart * whether the
heart is wholly changed and turned from all fin,for if
it be not5but is changed but by peece-meale,fome of
it being referved for the darling fin,then it is not true
Mortification 5 which is alwaies a killing,and bring-
ing under fubje&ion, all luft and concupifcence..
Therefore fee, firft, whether thy heart be throughly
wounded with fin,whether thou doft grieve for all fin
as well as for fome particular finne of profit and plea-
fure. Then fecondly.if thou beeft thus wounded/ee
whether thou longeft for nothing fo much as pardon t
in Chrift: A condemned perfon defires nothing,de- &******:
lights in nothing but in the newes of a pardon • as 0-
ther things are not at all welcome unto him, a par-
don is allthat can be comfortable unto him- fo thou,
if thou beeft truly wounded for thy finne, wilt defire
and wifli for nothing but a pardon5 the remiffionof
thy fins in Jefus Chrift will more comfort thee, than
all the world befide. And laftly, ifa pardon be gran-
ted,fee,Is there a love and a delight in Chrift ? Is he
theonely joy and comfort of thy fbule > then well is
T I thy.
142 How to mortife VornicMori.
thy cafe, rthbu art in a good eftate; thou maieft be
certainc the roots of thy lufts are plucked up, and
then the branches mull needs die.
2 Secondly, examine your felves, and fcewhethcr
out of a loathing and hate of this finne you be able to
judge aright of it, to perceive it in its filthy colours,
and loathfome pollutions: All the time a man lies in
a finne, he will have fuch a mift call before his eyes,
that he cannot fee it perfe&ly , but dimly,as it were,
by a fmall light, which will not lay open all the fpots
and blemiihes thereof. To explaine this, I will ufe
Simik l^iS fimilittide : A man that lives continually in an
houfe where a bad fmell is3he perceives not the ill fa-
vour, it is all one to him, as though it were pure and
4 fweeteaire- but one that comes in out of the frefh
aire,hc fmells it prefently , to him it is exceeding of-
fenfive: Even fo it; is with finne,an unregenerate man
that is ufed to it,hath long lived in it,and perhaps,ne-
ver knew any other.to him it is naturall.he perceives
not the filthinefle thereof* it is as good to him as the
pared a$ion in the world; and why? becaufeheis
accuftomed unto it : Now5cuftome,you know,is an-
other nature: but let a regenerate man fall to commit
the fame fin,why,heis troubled,he is perplexed, he
cannot be quiet,nor can he find any reft in it, it is un-
ufuall to him,and therefore he is difturbed-at it.And
indeed it is a goodfigne of a righteous foule to be
vexed at fin5 yee may fee it in £0/ ,of whom it is faid,
2 Pet. 2, 8. That righteous man dwelling among them^ in
iPcct.i. feeing and hearings 'vexed his righteous fwle from day to
day with their mlawf nil deeds : Try your felves there-
fore by this marke, and fee whether you can brooke
finne,
How to mort'ifie Fornication} f 45
finne well enough, or bevexedanddifturbedac the
committing of it.
Thirdly,examine your felves^and fee whether your 5
abftaining& keeping your felvesfrom thea&ingof
this fin be general! and conftant, or refpedting fome
places and perfons,and but for a fhort fpace:this is an
cffed of the former, for he that hates a thing, hates
every thing that belongs unto it, arid that continual-
ly 5 thisis a fare marke,and never failcs.Yee may fee
it in other things ; a Dove is afraid of every feather Smi^*
that hath beene an hawkes, itbrings agreat deale of
terrour untcher, almoft as much as if the Hawke her
felfe were there • fuch a native dread is implanted in
the poore Dove, as it detefts and abhorres the very
fight of a feather • fo the godly man that hath once
conceived a detection againft his lufts, endures not
any thing that belongs to them, that comes from
them. Hec that hates a Serpent, cannot abide the
skinne, though it be never fo finely fpeckled 5 fo
true hatred unto finne, cannot indure motion, or in-
clination unto it, though it bring never fo faire pre-
tences and fhewes, it fuffers not the leaftfparketo
kindle or increafe, as wanton fpeeches, lafcivious
lookes,&c A fore that is healed at the bottome, is
not eafily hurt againe, whereas, ifkht but skinned
at the top,it is never the better, for in a litt'e time, it
will breake forth againe. and be worfe than ever : A
bone broken, and well fctagaine, is ftronger thank
was before : foa man that hath once flipped into this
fii^and is got out of it againe5fhalt finde his (trength
to be increafed,. and himfelfcmoreinabled torefift
that temptation 3 than ever he was..
But
■-
1 44 How to mortifte Fornication}
vbktt, But *"otne man w*"* ^^ reac* °^ome of the Saints
that have fallen into this finne, and that grievoufly,
why then may not the deare children of God fall a-
gainc into it.
lAnfw. To this I anfwer, Indeed it is poffible, for we find
it in the Scripture of DavM&nd Salomen, that they
fell; nay more, it hath many times come to paffe,
that they have fallen grievoufly, as in them before
mentioned, and many others ; yet,as we read of their
falls, fo wee read of their recovery out of it, they did
Mcanes a- not cont*nue *n fc Here therefore I will fet downc
gaiaft forai. the meanes againft it : And they fhall be,
£"!?"/ r u Fh*ft, f°r fuch as have long lien in this finne, per-
as have been haps twenty, perhaps forty , or more yccres • let fuch,
givenjo this I fay,obferve thefe rules following :
xMtanes i . Fi^l et *em labour to get an humble heart in the
# fight of this grievous finne 5 let them be caft downc
with griefe and fbrrow for fohainousafinne, that
they have offended (b good and gracious a God, one
that is of fo pure eyes, that he can indure no uncleane
thing. It was the pra&ice of the holy Apoftle Saint
Patties was fo farre humbled,that he confefled him-
felfe to be the chiefeft of all finners, and what could
hee fay more? Soalfothe Prodigall,Z#£. 15. when
hee came to fee himfelfe, aud to looke upon his ownc
condition,was fo farre from being puffed up, that he
was content to ftile himlelfe no better than his fa-
thers feivant : In like manner doe thou thinke thy
felfe the worft among men, and greateft finner upon
earth, and that God hath beeneinfinitlymercifull
unto thee,that hath not cut thee off in thy fin,though
thou fo long continuedft in it unrepentanr.
Secondly,
How to morttfie FomicAtiow 14 5
Secondly r|labour to bring thy heart to fo good a
let kirn take the waters of life freely .• and what greater
lovecan Chrift fhewthantofethimfelfe ourfbrali
to take him , and that freely too > In the dayes of his
flefhjwho had more good by him than the Publicans
and finners.nhem hecalled,them he faved: the poorx?
difeafed wretches,hcw ready was he toheale them ?
even
Hew to mort'ifie Fornicatiorii 147
even fohe is ftill, hee is every whit as ready to favc
thee,to heale thee,as he was them5if thou wilt come
untohim,and indeavour to lay hold on him. To neg-
le& Chrift thus offered unto thee3 is to trample wider
foot the Sonne of God^ and to count the bloud of the Cove- HcImc.i^.
nam an unholy thing, Heb.10.29> Now what thinke ye
fhall be done untofuch ? read that place 5 and you
fhail finde3 that a much forer ptinifhment than death
without mercy they are worthy of>and are likely to uu.
dergoe. You read what was done to thofe that defpi-
fed the invitation of the King to his Marriage-feart^
Mat. 12.27. When theKingheard thereof hee was wroth , Mauhuv7,
and fent forth his Armies, anddeftroyedthefe murtherers^
and burnt up their City : In like manner will he deale
with thee 5 if thou defpifefl: the offer of his gracious
Promifes now made to thee, hee will account thee
but as a murtherer,and wil deftroy both thee and thy
City; that is3all that belongs unto thee. Take heed
therefore>that thou now layeft hold on his Promifes,
and makeft them thine owne.
Fourthly j Ufe abftinency and fafiing, for thereby &'tp*ty
thou maieft get the mailery over thy fin ; give it al-
together peremptory denials3fuffer it not to delight
thee in the leaft cogitation and tickling conceit : It
will be eafie to abftaine from it, when the deniall is
peremptory • if we cannot put out a fparke,how fliall
we put out a flame ? If wee get not the maftery over
the firft motion to iinne, much leffe fhall we be able
to overcom it3when it isbrought to maturit / in a#i -
on : Sinne is like the warer3give it the leart way and similes
we cannot ftay it^runne it will in defpight of us : and
as a ftreame rifeth by little and IittIe;one fhowre in-
Vz. crea-
.
1^8 How to moritfie Fornication.
creating it,and another making it fomewhatbigger-
jam.\i i,tr. foiinne rifeth by degrees, lam.i.x^i 5. it is faid^But
every m&nis wnpttd> when he is drdtvne away ofbts oxvnt
luft^ndintked. Then when luft h*th conceived ftbrtngctJ^
forth finne$ andfinne, wbenitisfinifhcd, hringeth forth
death: Where obferve three degrees in finne - firft,
temptation 5 fecondly conception ; and thirdly ^per-
turbation^ bringing forth: Soalfo//^.3.itisfaid
of the Ifraelites, that luft in the brought forth hard-
neflTe of heart. Beware therefore of the beginnings
and occafionsoffinne^andaccuftomethyfelfe to ufe
abftinence,thcreby#to mafter thv luft.
&elpt$- Fifthly, Another helpe maybe torefolveagainft
it, to make vowes and Covenants with our felves not
to fall into any occafion that might be an allurement
unto it : Let us binde our felves from things indiffe-
rent at firft, and then forward from the unlawful!
temptations. And that we may doe it the more eafi-
ly, let us make our vowes for a certaine rime, at
firft but for a little while, afterward for a longer fea-
fon , and then at Iaft,whcn wee have more ftrength y
for ever.
Oikfl* But fome man will here be ready to obje A and fay,
I findemy felfe exceeding weake and unable to keep
fuch Vowes and Covenants- What fhall I doe then,
who fhall be in danger every day to brcake them,and
fo be guilty of a double fin ?
Aufw* To this I anfwer,If our frailty herein were a fuffi-
cient argument, then would there be no Vowes at
all : What though thou beeft weak and fraile,and fo
fubjeft tobreake thy promifes in this kinde, yet re-
member that they are Gods Ordinances,and he will
put
Hvwto morttfit Fornication, 149
pm to his helping hand to enable thee5he willbleffe
andprofper what ever thou doft vow or promife this &'
way, as an Ordinance that he hath commanded. A-
gaine,as thou feeft thy fdfe more weake,and fubjed
to infringe thofc vowes,fo be fure to ufe the greater
careand diligence to keepe them, bee fo much the
more vigilant to avoid ra!I occafions that might
tempt thee to breake them.
Sixthly, Another helpe maybc,to proportion the #^ %t
remedy to thc
it carries us further from our lufts. Chrift by the
MaJ.j.* Prophet is faid, Mai. 3.1. U bee like a refiners fire^and
like Fullers fope 5 Now as there is no way to refine ftp
ver but by fire, and noway to purge and get out a
ftaine but by fope j io there is noway to cleanfc ones
felfe from lufts,tomortifie them 6ut by the Spirit :
take ye therefore the Apoftles counfell, Ad. 4. 3 8.
A&4.3 8« Repent ^nd be baptized every one of you y in the name of h~
fa Chrift %for the remifiion of fins, andjefh all receive the
fiftofthcHoly Ghofi • let us wait for it, and we fliall
e fure to have it,and when we once have got it, wee
ftiall finde as evident a change, a$ the Apoftlesdid
when
Hew to wortifie Fornication* 151
when the Holy Ghoft in the forme of cloven tongues
came upon them,as ye may read in the fame chapter.
And therefore alfo when we finde weakenefle in our
hearts, let us know that we have not beene fo fully
baptized with the Holy Ghoft,as we may be ; accor-
ding to that of the Apoftle, i Tim. 1.7, god hdthnot
given us the Spirit of feare^ but of "power j&c$ when the
Spirit is powerfull in us, it will inflame us with the
love of God, it keepes men in fobriety .Thereforeart
thou weake ? art thou cold in holy performances ?
labour to bee baptized with the Holy Ghoft more
fully: lohn was compared about with the Spirit as
with agarment,fl«M.io.Sofhould we be,for with-
out this we are but naked: God kept Abimelecbtxom
fin, fo he will keepe us if we have his Spirit : And
Davtdw&s boundin the bond of the Spirit, now the
Spirit is like a bond for twocau fes : firft,every bond
rauft be without us, and fo is Gods Spirit, it is his
and not ours within us : fecondly,every bond keepes
the tiling that is bound inland fo doth Gods S pirit,
it reftraines us,it keeps us in,when as otherwise wee
would runne into all excefTe of riot. And therefore
let us pray heartily and labour earneftly to be bap-
tized with the Holy Ghoft.
HOW
i%%
HOW
TOMORTIFIE
UNCLEANNES.
Colos. j.y.
Mortipctbtref ore your members which art upon the art hi
Fornication, Vncleanneffe, Inordinate ajfcttion> eviU
ConcufifeenceyandCovetotifheJ[ejvhicb is Idolatry.
Aving handled the Do&rine of Mor-
tification in generally as alfocomc
to fomeparticulars^namely^thatof
Fornication; itnowremaineththat
in the next place/ollowing the me-
thod and order of the Apoftle, I
come to the next particular finne named in the Text,
Vncleanneffe : And becaufe thefc two fins doe in ma~
ny things coi»ciderc> & differ not gteatly in any thing
that I can fet downe as meanes to prevent them, for
what hath beenc faidof the one may ferve for the ci-
ther • therefore I fhall be the-briefer ih this,andmay
perchance make ufcof fome of the things fpoken for-
merly in thedifcoveringof thehainoufnefle of For-
nication:
lim tomoYttfie VncleanmJJe. 155
nication. The Do&rine then wee fhall at this time
inhlton. is>Thac
Vncttannejfc is oneof the finnes that art here to bt mot" Doftr.
tified.
This finne ofunclcanncflc3moft Interpreters make The bainoor
to be the finitely 0/w»,<7*».38 .9. and the hainouf- ^ °ff * f
nefrethereofappeares,inthatGodwasfodifpleafed ekw&cfc:.
with him for it3 that he flew him prefentiy. .Befides,
the grievoufneffe thereof is manifcft,in that through,
out the whole Bookeot God, we findc not any name
appropriated unro it, as if God could not give name
badenough, orwouldnotvouchfafeitany, becaufc
men iliould not know it at all. But now particularly
IwilLlayopenthevilenefieofit, by thefe foure ar-
guments.
Firft, the hainoufnefle of it appeares3becaufc that. l
it makes a man that is guilty of it,anaan of death jy 011
may feeitintheexampleof Onan^ Gen.^S. ?. before Geg»|k&
mentioned^ God cut him off prefentiy /hardly -give
any fpace for repentance.Where fudden judgement
lights upon a man, itisafearefullthing, and argues
the greatnefle of Gods difpfeafure againft that finne;
now, where Gods wrath is fo exceedingly inflamed
againft a finne, we muft needs conclude that finne to
be very finfull<3and of an high nature.
Secondly,itisanunnaturallfinne: All finne is fo 2
much the more hainous,as it is oppofite to the nature
of a man. We read but of three fiitnes againft nature,
whereof this is one • {namely,beftiality3 Sodomy 3and
this* and therefore it rrtlift needs be of an high ranke,
and confecjuentlya moft notorious vilde finne.
Thirdly5the manner of it aggravates it exceeding- 5
154 Mow to mortifie Ztncfctwnefle.
ly ; all things done againft ones felfe, are the mote
hainous 5 as felfe-murther is of an higher nature than
murther of another; and the reafonis, becaufe all
creatures by nature feeke the prefervation ofthem-
felvcs-: in like manner, felfe-uncleanneflTeisagreat
aggravation unto it*
^ Fourthly and laftly, that finne which is made the
punifhment of another,is ever the greater finne^now,
God hath -made this fin to be the punifhment of all
other finnes, for after a man hath long continued in
other finnes,at laft Godgives him up to this finne,as
toa punifhment of the former : and therefore qucfti^
onlefle it is a great and hainous finne.
Thccfcecits of Nowsfince you'have feene the hainoufnefTe of this
saun to draw finne, in the next place I will (hew you the manifold
men on to the , . • r o 1 i_ t 1 i
aaing of this deceitsof Satan, whereby men are provoked to the
£nnc. commiffion of this filthy finne. '
i £irft, , men doe goe on in the committing of this
finne,becaufe they doe hope to repent afterwards.
Eoranfwer of this* I fay, that man who hath a will,
to finne. doth harden himfelfe more and more by fin •
and this finne of Vnckann^ife being a great finne, it
dothharden the heart the-mcre^ aad doththemore
indifpofc a man towards God.
A man by common reafon would thinke,that great
finnes doe make the heart to be more fenfibler, but in-
deed it doth not fo,for it takes away thefenfe. Great
finnes are a meanes to harden the heart,fo that iccan-
Pjsnvi.ip. notrcpent: Prov. 2.19. Njm that got unto herretttrnc
Againe, neither doe they Udke bold of the pths 9JUfi^
which is meant of repentance :^or God doth box give
jepentancero this fin,becaufe itis a firuifcfo'fcvide&t
againft
llo w to mortifte V'ncltMniJfc . i £$
againft the light of Nature: 3is)Ezech.t^.i6. Sonne
of mm behold \ I take from thee the aefire of thine eyes with a
(IrvkCf jet neither (bait thou mourne nor weepe^ neither [bdll
. thytearei runne downe • that is, if man will rcfufe the
time of repentance which God doth efferunto him,
when he doth repent^then God would deny him. /*//
not inhim that willeth^ nor in him that runneth ^ but of
God : God will have mercy on whom he will have mercy. y
Rom. 9. 16.
Now, to (Tie w what Repentance is :
Repentance is a change of the heart , whereby a man is be- what Re^ea*
eome a new creature^ having an inward affeelion to that ranccis%
which is good) and a loathing and detection of that which is
bad. Tofhew that Repentance is the change of the
'heart, fee how the Prophet Hoefea^Chapt. 7. 14. doth Hof. 7. 14.
reprove the Jfraditesiox their howlingon their beds, be-
And thus they goc on boldly in this finne, thinking
they fhall efcape well enough if they can do it fecret-
ly, and not be feene of men • but they in this defpi-
fingof God,make Godtodefpifethem. Confider,oh
man, the many waies God hath to reveale finne that
iscommitted infecret, EccleJ. 10. 20. Curfc not the Ecc,«f'l0»2a'
Kwgjio^not in thy thought $ and car fe not the richer), not in
thy bed-chamber ; for a bird of the aire fhall carry the voice \
andthat which hath wings fhall tell the matter* Sinnethat
hath beene committed in fecrer, fhall be difcovered
by waics that a man thought unpofliblc : Evill men
are as a glafle that is fodcred togethcr^as foone as the
fother is melted3the glaffe falleth in pieces : So they
that are companions in evill, may for a time be true
the one to the other,but yet the Lord will one way or
other difcover their iniquities, fo that they fhall fall
in pieces like a broken potfhard; yea, perhaps, the
Sinner himfelfe fhall confeife his finne,as ludas did.
The laft Deceit which Satan doth ufe to provoke ™.« <&&
be mortified, is, becaufe thaeotherwifethe com,
mandemems of Gt>d will be grievous unto us, i John
5.3. For this is the love ofGvd^ that wee keep his Com-
mandements , and hi sCemm an foments are not grievous.
TheCommandementsofGod are not onelyto bee
kept of us, but fotobe kept, that they may bee de-
4ightfulluntOUS, Pfilm. IOT? W BUJfetht Loyd'Om)
foule^and ali that is within meilejfe his holy T^whwheri
concupfcence doth lie in the foule of a margin its full
vigour and ftrengrhunmortified,itd6th dnw in him
a rekt^a^ce from good duties, as when a man doth
will one thing that is go0d3 and an evill incfrnation
cfoxth fet'uponhim, then the Gommandements of
iSod will be grievous unto him, even as a man will
be unwilling to carry a burthen long. :t Three Itblngs
Now tpf&ceedrortiew you thrcS1 things obfer- •^^<»
^bleinthiswQTdconcupifcdcer -^ - l rR" «"*tfiw*
Firft, what the nature *>f it is ,
SimUe*
Wbat's meant
by concupi-
fcencc.
i6% Bow iatmorttjk emliconcupt/cenct.
Secondly, the finfulncfleofit.
Thirdly, the operation or workesof it.
Firft,for the better underftanding what it is,know
that in the foulc of man there is a facility .Secondly,
there is an inclination, which doth adhere to the fa-
culty; and thirdly, there arc a&uall defircs which
flow from that inclination, by way of Similitude, the
better to conceive. Firftin the mouth there is a pa-
late, fecondly, the defired humour, and thirdly the
tafte:fo in the foule of man, Firft% there is the nam-
rail affe&ion% fecondly, there is an inclination which
isthetuneableneffe, or iw\tuneablcncfle of it, and
thirdly ,there is the defire, or a&uall works of it.
By concupifcence is meant,the cvill inclination ,
and the fruits ofthcevill inclination, and by ic the
habituall concupifcence, from whence theaituall
de fires of cvill will follow. Rom.6.u. La not finne
raigneinycur tnortall bodies , thatyeeflmldobejitintkt
lufi thereof. Firft there is a finne, fecondly, the luft
of thatfinne,and thirdly the obedience, that is, con-
fent to the finne. There is a concupifcence that is
naturall, and another that is morall. As there is a
concupifcence that is bad, fo is there another that is
good, and a third that is neither good nor cvill.
There was in Chrift a defire tolive, though it were
Gods will he fhould dye, yet obeying, hcedid not
finne. On faftdayes we are commanded Co to doe,
yet the defire to tafte corporall foodonfuch aday,is
nor finne.
Secondly, ic doth proceed from imne, and one
finne doth beget another, lames x. r % . C$nc*fifcentt
doth bring forth firm ^ Rom. t* ia# Letnotfinrteraigne
to
How to mrtifoeriltconcqifccncii itfj*
in your mortal bodies ,(t\&ti%) Let notconcupifcence i
but to underftand what the finfulncflc of it is, know
that finne in fpcciall, is the traafgreflion of the mo-
rall Law,any facultie that is capaSle of a fault, it is
fin,that is the defe& of it • Man fhould be fub jc& to
real on, and reafon foottld caufe him to fubmit hini*
felfe unto the will of God . The morall Law is a rule
of action, not of habit,. There is a double law, a law A doubfcla*?
ofa&ion, and a law which we call that law, which
God did ftampe on the very Creature, Take anE-
piftle,or a learned writing that is made by art, there
may be Logicke, Rhetoricke, and Grammer rules
brought in to confirme it $ So in the Law, there is a
ftampe & a rule, and every aberration from it, is an
error in it.If a man did al that is in him,ufed his beft
indevor to fubdue his evilconcupifccnccs,& yet can-
not,yetit is not fufficicnt for him,e very man hath,or
ought to have ftrength in him, jto rule his affedions.
If a m^fter, command his fervant to gore and doe
fucjh ashing,, if the fervant^oe and makeMnfelfe SimU*
drunke, ;a#d then goe about it, and cannot bring it
to pafTe, although bee doe his good will for to doe
it, Jieisnottobeexciifed, becaufe he did loofehis
ajbiiity through ihis/owne default: Sowe,Godat
tfee finft did make us able for to fu&due our lufts,but
wee in Ad*m having loft the abilities of our firflne*
ftates, and yet may recover ftrength againe, to fub-
dueoarluftsindCiirifttbcfecond Adam, if wee doc
it not y the fastis in our felves. |;
Now wee proceed unto the third particular, tow**wUeV*
fhew unte you what is the operation, and working ****** *V'
, , . ' -n^ •/* ° villi coocupir
oftmseviUcgncupilcence. fcene*
Ya It
t 6*4 How to mrtific ev>'iti coney pi fctvcel
• It B-an inordinate in giving f&tirfA&ion
cohiscdftcapifcenccs, and therefore &och-Iabourto
fatisfie them, and not to cure them.
- True it is,Gods children, I) dv/^J^/^ SaImm find
othsr holy men luve'had-conciipifcciicesinthemj
but yec were -not domineered over by them .: So
long asamandbth ftriveagainft evill concupiscen-
ces, againftthe motions and ftirringsofthem, and
that his ownc confeience- can beare him witncffe3
hee doth reuft them in fincerity of heart, thdy (halt
never heare fway over him : Take the bfcftu is cither for love of
themfelves^ofof God ; it for love of thy felfe thou
doeft abfteine from/**, thou wcrt as good commit all
as (bme $ If for love of God thou wilt abfteine from
all/?ww,from little fanes as well as great finises. Here $*fi.
may a queftion be asked, why men doe abfteine from f
murther and Idolatry ? Theanfwer is, becaufe God Anfa
did forbid it ; and did not God forbid alfo, Thou (halt
notlujl: God that doth forbid the one, doth forbid
the other -y and for thy further confideration, knows
the holy Spirit of God doth hate every finne, it doth
abandon and hate that heart where thefe thoughts of
Juft are noiirifhed. Now,the heart is the habitation i
andrefidenceoftheholy Ghoft,whereforeali Sinnes
are to be mortified, that the holy Ghoft may come
and dwell there.
The ads of mortification are chiefely thefe, the A&$ of £j*£
Apoftlewould have us take paines with our hearts, IJftaiWh
men might doe much good unto themfelves, would fc
they but take paines to confider and ponder their
waies, but when men are carried away with the de-
fire of riches,vaine-glory,arid other inconfiderations,
nomarvell if it be thus with them : If they would
but fita!one,meditate,and refled their mindes upon
what they fliould doe, it would be a great meaner to
make them to alter their courfes.
r The Apoftle when hec would have them morti*
fie thefe lulls, hee would have them confider the
meanes
^>
168 Hm to mortify eviUconcupifcencV*
means how to fupprefle them, there be ftrong reafons
in the Word of God for them.: Let them fearch the
grounds they have for the committing of thofe lufts,
and it will be an effe&uall meanes for the mortifying
of them : If mens judgements were redified to fee
their follies, they would change their courfes, and
turne ihe bent of their affe&ions another way ; I
fhould deliver many thing unto you in this kind con-
cerning mortification, to let it be your care, that it
may work upon your inward affe&ion, that you may
make it profitable unto your owne foules, and that
you doe not let it pafle from you without doing you
good.
The Word of God which you heare,is not loft, k
fhall certainly doe you hurt, ifnot good, it fhall har-
den if it doe not fof ten : It is an ill figne if a tree doe
notbudin theSpring5*butto/ the lufts will evaporate away in time*
though thy luft be ftrong and violent at the firft- yet
if thou wilt let it alone from the execution of it, it
will confume and weare away at the laft : Therefore
keepe downe thy lufts,and fupprefle them.
Thirdly, to weanethefe lufts, inordinate afFedi-
ons,and concupifcences$ the rectifying of the judge-
ment, and applying of right meanes, dothmortifie
thehigherreafon: Now, for to mortifie the lower
reafon , is to turne away the bent of affe&ion on ano-
ther objeft: If gracebe quicke and lively ina man,
it turnes away the minde frorn/?#w, and the way to
weane thefe lufts,is to keepe the mind fixed and bent
on better things, as temperance, chafticy and fobrie-
ty$ for all intemperance doth breed luft,and then the
Divell doth take occafion and advantage to worke
upon a man , but fobriety and temperance is a great
meanes to keepe backe thefe evill aflFe£Hons.
Now I proceed to make ufeof what hathbeene yre
formerly delivered concerning thefe three Sinna*
Fornication^ Vnclednnejfe^ and Evill concnpifcence : You
may remember what hath beene faid concerning the
greatneffe of the fimt of Vncleanneffe s It will fol-
ZL low
a jo How to mortifie e*PiH concufifct ncel
low then, if it be fo great a Swmy wee fhould ufe
meanes to be freed from it. Thofe that are guilt le
of it, let them give themfelvet no reft, their eye- lids
noflumber, nor God no reft, till they be delivered
from the band of this iniquity: iSam.i.i^. Re-
member what Eli faid to his fomies, // one manfinnt
againB another , the Iudgefball iudgt Aim, but if a man
finne againfi the Lord, who [hall intreitfor him ? When
God doth take in hand toafflift the Creature,the*i it
is intolerable, man fliall finde it to be a terrible
thing to fall into the hands of the living God. Take
an arrow, or a bullet, and let it be (hot into the body
of man, it may wound deepely , and yet be cured a~
gaine, but let the head of that arrow be poifoned,
or the bullet envenomed, then the wound proves
deadly and incurable ; There may be in the body of
man many great gafhes, and deepe wounds, and
yet 6e cured • but if the affliction lies on the Crea-
ture from the wrath of God, hee is not able to bearc
it- it doth caufe them to tremble, and his confei-
ence tobe terrified within him, as wee fee by men
thatareindefpaire.
g.c*fi*\ Now, the reafon of it is, God when he fmites the
Creature in his wrath,hedoth wound the Spirit,and
as it were, doth breake itinfunder, as God doth
breake the Spirit5fohedothfufteinethe Spirit; but
when he doth withdraw himfelfe from the creature,
then ?.he ftrong holds of the Spirit are gone. This is
to fihew you what a terrible thing it is9 to fall into
the hands of the living God. This, as it doth belong
to all, fo fpecialiy,to thofe that have received the Sa-
crmm this day or before^that they make confeience
..— - . ^
How to mortifie fPiU cmcupfcenci. vji
of this Sm9 if they doc not, they receive it unworthily
and he that is guilty of this, is guilty of the body and
blood of Cbrijl -9 be difcernes not the Lords body ^ei-
ther doth he prize it as he fhould, nor efteeme of the
excellency of it as hee ought: hee difcernes not with
what reverence he fhould come to the Lords Table •
therefore faith the Apoftle, hee is guilty of the body
and blood ofCbrift, that is, hee is guilty of the fame
finnc that thofc were, that did mocke and crucifie
ChriJlUfus. The Sacrament of the Lords Supper^ is a
fpeciall meanes, and chiefe ordinance of God for tfce
attainment of his bleflings, if it be rightly received •
and fo it is the greateft judgement that can befall a/
man,if it be not rightly received,! or Cbrijl is chiefely
reprefented therein : The blood of Cbrijl is themoft
precious thing in the world, when men (hall account
this holy blood of the new Teftament, to be but an
unholy thing 3and to trampli it under foot, God will
not beare with this.
i Now, when a man doth come to the Sacra-
ments in a negligent manner, in not preparing
himfelfe worthily to come3 hee is guiltie of the
blood of cbrijl $ For, yee are notonely to be carefull
to prepare your felves before the receiving of the
Sacrament, but alfo of your walking afterwards,
Therefore , confider, you that have received the
Sacrament, or intend to doe it, that you doe cleanfe
your felves from this pollution of heart and fpirirs
and that you doe put on the wedding garment, that
is required of all worthy receivers • Let your hearts
be changed, and your ^ffe&ions and anions be free
froiuallSindeof evill, and your hearts be turned to
Z 2 God*
lyz How to mortife CPtU concupifcenctl
"God, elfe you cannot be worthy receiver, and To
much (hall fuffcee for this ufe, that feeing this fin is
fq grear,every man fhould endeavour to free himfelfe
from it* Secondly, feeing the Apoftk doth not onely
exhort us to abfteine from ir, butalfomortifie, kill,
and fubdue it ; If there were nothing but a mcere ab-
ftinence from ill, then it is not properly a mortifica-
tion, for then the irapureft adulterer fnouldfome-
times be chafte after his impure manner of commit-
ting it; and therefore the ceffation of it is no true
3 mortifying of it ; and that you may know mortifica-
signcsofmor aon aright, I will give you three fignes :
u cauon, pirft5 you fhall know it by this, if there went a
is a gcnmll generall reformation both- in heart and life before,
reformation whcn ^ heart is generally fet aright,' is changed
life, and renewed to good, and from thence doeth arife a
dying to thefe lufts^then it is a good figne, but if o-
therwife there be no particulars changed in thee,
then it is but a ceflation, not a mortification, but
when the whole frame of the heart is altered, yea,
even from the very roote, when the old man in the
body of finne is wounded even to the heart, that
is, when a man hath beene foundly humbled for
his finne, and afterwards hath his heart affe&ed
to Chrift, and is become to love God, and hath
his minde changed, then hee may truely reckon it
mortification.
2 Secondly, you may know true mortification by
signs of true xh\s s by having a right judgement of finne , and
ha right ludg a trlle loathing and deteftationofit; It is hard for
mem of fin , a man while hce hath any finne in him, to judge
fig i".c loa" "gtoty ?f i*> (ox then a man is given to an inju-
ditious
Hffl to morttfit will concufrjctnci. 17$
ditious minde, while hee doeth continue in it; As simX*
when a man is in prifon , if hee have continued
there long, though the fent be bad, yet hee can-
not difcerne it; but let this man be brought to
frefh aire, and be carried to that prifon againe,
then hee will fmell the noyfomeneffe of it. So,
when a man is in finne, he cannot truely judge of
it, but when hee is efcaped from it, then hee can
rightly and truely deteft, and judge of it: when
a mans foule is righteous, there is a contrarietie
betweene him and uncleannefle, a righteous foule
doth deteft finnc, both in himfelfeand others ; as
Lots foule was vexed with the abomination of the
Sodomites. Confider how you are affe&ed with
the finne of others : Row. 1. verfe$i. They were not
onelyrvorthy of death y who did commit finne themselves ,
but alfo they that hadpleafure in others ; when a man can
truely deteft finne in others, as Lot did, and doth
truely loath it in himfelfe, then it is a true figne of
true mortification.
The laft thing to know mortification by, is an
a&uall abftinencefrom every finne : it is one thing Andlaftfigne
to diflike a finne, and another thing to be wearief of ffi?rt^cua"n
of it, and to hate the finfulnefTe of it; If morti- ab&ncnce
fication be true, hee will hate all kinde of unclean- fcomfia- /
nefTewithan inveterate hatred, be it of what de-
gree it will: Sheepe doe hate all kind of Wolves.
If a man doe truely mortifie3 &c. his hatred to finne
will be generally not onely in abftinence from
groffe finnes : as murther, adultery,and fornication,
but alfo from all other finnes ; For, when a man
forfakes finnc out of hatred, his rancor is of judge-
Z 3 menc
?
174 H'* *' ^^^BcMa^/i^l
ment more than of paflion, and fo likewife hii
hatred will be coftant. Men may be angry with
their finnes fometimes, and fall out with them at
other times, and yet be friends againe, but if they
doe truely hate finne, their abftinence from finnc
willbeconftant, when a man becomes a new crea-
ture, there will arife a contrarietie to finne in his na-
ture, fo that if a man doe hate finne, he is truly faid
tomortifie.
Sbpft* Heremayaqueftionbpaskcd.
Whether after true mortification, a man may
fall into the fame finne againe or no?
*Anf». For anfwer hereunto, I fay, a man may fall a*
gaine into the ait of fin and uncleanneffe after mor-
tification, for the gates of Gods mercy ftand open to
men after their greateftrelapfes; but yet hee doth
never fall into the love of finne, and of pupofe for to
finne. Though hee doe fall into the aft, he doth not-
returne to allow of it, and to wallow in the mire; for,.
it is impoflible to doe fo after grace, yet wee cannot
{hut up the gates of Gods mercy to thofe that have
often relapfed, fo that a mans confidence is witneffe
untohim, thathee is not remifle in the meanes hee
fhould ufe, though hee fall into the ad of finne una-
ware, yethe doth it not with fet purpofe : Now, you
may judge whether you be mortified, yea or no.
McanL to la- ^e meanes to mortification are thefe :
bour for the The firft meanes to mortifie^is to labour for the af-
aflupance of furance of pardon for thy finnes 5 Sinne is never mor-
w rmncs!r tified, but oy the fan&ifying Spirit $ there may be &
reftrained fpirit in us,to keepe us from the a& of fin,
but it can never be mortified, but by thefantfifying
Spirit
How to mortifie evill concupijcenci. 175
Spirit of God, pardon for fin is had by the affurance
of faith in Chrift $x\& the way to get this forgiveneffe,
is tobetruely humbled for our firnies, acknowledg-
ing our owne mifery , and oar owne wants, and to lay
holdtipon the mercies of Chrift Iefus, and to be lif-
ted up by the promifes of the Gofpell 5 Confider,
whatfoever your finnes be, whether againft the light
of nature,or againft knowledge- Let a mans relapfes
be never fb great,and aggravated with never fb many
circumftances, nevcrtheffe, if a man will come in5
ourcommiflion is to propound unto them without
all conditioner exception, that the gates of mercy
ftand open for them: Mar .1-6.15. there is our Com-
miffionj Goeyeeinto all the n>orld,and preach the Gofol un-
to every creature. What this is in the next verfe it is
faid, ifa wan will beleeve, hee (hall be faved^but heethat
hekeveth noty fhaHbe dawned. Therefore whatfoever
your finne be, let nothing hinder you to come in, for
if you come in,God will receive you tomercy,all the
hindrance then is in our felves. Confider thefe two
places of Scripture, 1 Cor. 6.9. /Wfpcakingto the
Corinthians , ofthegreateft (inne that ever mans nature was
cafableofifuchwereyec (faithhe) butmwyeearewafhedy
and are (anfitfied \andiuftifed in the name eft he Lord lefks^
4nd the Spirit of our Cod\ So in the 2 Cor. 1 2 .and laft ver*
The AfoHle doth make no queftion, but that they
might repent,and have forgiveneffe, you may know
how willing God was to forgive great finners, all
the matter is,if we be willing to apply this pardon to
ourfelves. To leave our finnes in generall, to take
Chrift to be a King,as well as our Saviour^ To deny
ourfelves^andtoukeupChrifts Croffe, and then
there
Yj6 How to morttfie eVttt concupifcencT.
thereisnoqtieftion, but wee may have this pardon
fealedand allured us.
Certaineic is, men will not doe this, as to deny
tbemfelves, and take up Chrifts Croffe, till they
bednely humbled, and have repented their finnes.
but fo it isjthat men will not prize Chrift,untill that
vengeance fall upon them for their fins : would they
but doe it, they might before of this pardon, were
their humilation true and fincere, it is fufficient, the
laft of the Revelations, verf. ij. And the Spirit > and the
Bride Jay , come^nd let him that hearethyfay , come , and let
him that isathirft cem3 wdwhofuvrer wi/ljet him take of
the water of life freely. Firft, nereis, Lethimthat hea-
rnhycome^ that is, To alljvhofoever this Qofpell is preached
unto, the promife is generallto all : here is alfo added,
Let him that is athirfy come ; there is further added, Let
whofocverwill^comt; come that will come > and take of the
water of Ufe freely y feekingGodin fincerityof heart,
with forfaking of all their finnes. And fo much for
this meanes of getting pardon for finne, and to come
to true mortification by the fan&ifying Spirit.
2 The fecond meanes to mortification, is to afa>
ftlne1" f*b* fe'inQftom*tt beginnings, and occafions of finne,
alioaafian IS" as precedent anions, and objects of ill • It is to have
finne, a peremptory abftinence, and full deniall, not med-
ling with any thing that hath any affinity with finne;
If you doe not neglect to refift the beginnings, this
is the way to come unto the utmoftendsofit, there
be chaines to draw to finne : lames 1 . 14. Every man
is tempted^ when hee is drawne of his owne lufi, and is
inticed: then when lufl hath conceived, it hringeth forth
ftme^ and finne ^ wkwitHCOnfummU) it hringtth forth
death.
Row to mortifie CPiU ' concupifcemtl ijy
dtati. This is to cleareGod in the matter of temp,
tation, **nanisdrawne with his owneluftuntoit.
Firft, a man doth gaze on his finne^ and dally with
it, then he comes tobeintangled in it, fo thathee
cannot get Ioofe againe, even as a firti that is faft to
ahooke.
Thirdly, followes the aflent unto it, whenhee
is taken in the net. Andlaftly, fbllowes the com-
mitting of a&uall finnc which doeth bring forth
Death j So, firft, there is the chaine that drawes to
finnev Secondly, the gazing on it; Thus Evah did
admire and gaze on the fruite, and did thinke that
iffhee might tafte of it, ftiee fhould come to know
good and evill, but fhee was deceived, fo wee are de-
luded byjfinne. Firft, by gazing on it, then by be.
ing intangled in it ^afterwards proceeds a will there-
unto, and Iaftly, the committing of fin, which doth
bring forth death,fo that death followes fin 5 When
a man hathcommitted the finne, it caufeth the har*
dening of the heart, and fo makes him not fenfible of
the things of the Spirit ^ The greater finnes doe
caufc the greater hardening*, and makes the heart
for to become evill, and fo a man comes to havd
an unfaithfull heart- as an Atbeift, to thinke the
Scriptures are not true; that the promifesofGod
are not true: and Iaftly, unfaithfulneffe, it caufeth
a departure from God : as in Hebrews 3 .t } . An un-
heleving heart caufeth a departure from the living God.
Take heed there be not an evill and unbeleeving
heart in you, for if there be, then there will be a
departing from God, therefote wee fhould not be
lea by anything to gaze upon finne, that we may
A a not
3
Meanes,
GraccjHo.
lincflc.
4
Meanes is
Prayer*
178 How t$ mortife e^iUconcupi/ceticil
not be intangled in it. Therefore let us at theffrfl
checkc the very beginnings of finne, and refift all
occafions.
A third meanes to overcome this finne, is to be
exercifed with the contrary delights : as with Grace
and HolineiTe. This is the meanes to mortifie the
heart, and to empty it of all kindeof luffs, and they
cannot be emptied out of the heart, unlefle better
things be put in ftead thereof -y you cannot weaken
bJackneiTe,better than by white.
Therefore the way to change the heart after finfull
obje£ts,and the mortifying of thefe luffs, it is to get
delight in better things, and to labour to have neeret
communion wirh God, and to be zealous of Gods
cauie, 1 Cw.iq.6.
Laftofall, to conclude. The meanes for mortifi-
ingof this Sime^iS) you muftadde prayer unto all
thereft: To pray unto God to baptize you with his
holy Spirit. Let a man be left to himfelfe, and it is
impoflible for him to mortifie, except God will doc
it; Therefore, wee are to pray unto God to give us
his holy Spirit. When the Spirt of God doth come
into the heart, it is as. fire, and puts another temper
upon him than was before • It turnes the firings of
his heart to another tune, and doth make him ap-
prove of that which God doth require. This is the
way to mortifie luff. The more a man is carried to
the love of one3 hee is many times the more removed
from another^ but the more a man is carried to God,
the more he is wained from inordinate luffs, and be.
ing mortified, he is the more inclined to God, MaL^.
ZJVbofalijland wkn keappcws f fir kh like a Refiners
How to moriifiz evillconcttpiftencel i jp
fre^ndltke to Fullers Sope. Chrift (hall doe that when
hce comes, that none elfe is able to doe. Asinrcfi-
ningand purifying the heart, life what meanes you
will, except you ufe fire, you cannot refine droffe
from filver; So ftaines that are in a mans garment,
wafh them as long as you will with Sope, they will
butfeeme thtmrfe^ but when they are brought to
the Fullers hand, they are foone rubbed out: So let
a man be left to his ownefpirir, hee will runne into
a thoufand noyfome lufts • but when Gods Spirit
is clothed in a mans heart, then it doth keepehim
from the waies of fime^ ReveUt. I • i o. it is faid of
John, That he tvai ravifhedin the Spirit ,a$ a man locked in
armour : When the Spirit of God doth pofTefle the
Soule,and compaffeth it about, it keepes it from the
waies of iniquity, and caufeth an aptnefle to good :
I Tim* 1 7 . For God hath not given tts the Spin t offearejbut
of power, fflove, ofagooddndfoundtninde. And the rea-
ibnwhy mendonegle£iit,is,becaufe they know not
the way to get it. They know not the power and e&
ficacie of the Spirit, and that is the reafon there is fa
little effe& in tnis bufinefle. Let a man be left to his
owne fpirit, and Gods Spiritremoved from him, he
will luft after all evills: Take example of Eltah and'
John Baptijt 5 It is faid of lohn^ that he came in the fpi-
rit of £2/4^,which did excell in him.Take Eliab> and
extrad that fpirit from him which he had from God y
and hce would be but as other men. Take the deare
Saints of God, and take but this Spirit from them,
how would it be with them? Even as it was with
D4i;/ to mortifie &iU concupifceneY.
did hec fall. Therefore pray to God, chat he would
give you his Spirit, and that will be ameanes to
mortifie thefe lufts within you.
It is the Spirit that doth make difference between
man and man, and for the getting of it, pray to God
earneftly,andhce cannot deny you. I will name but
one place more unto you, Acts 2 • 38, 39. Repent and be
baptized ever j one of you in the name oflefus Cbrift,for the
remifsion effmnts , andyw fbatt receive the gift of the holy
Ghojlfor the promise is unto you and your childrcn^mdnnto
all that arc a fane ojf^even as many as the Lord ohm CodJhaU
call. So that the men which were converted at Peters
Sensed id aske, Whatfhallm doe to be faved ? He faid,
Repent and beleevey artdyoujhall receive the holy GhoB$
And further addeth, The fromife is nude toy wand to
your children, andyoajball he par takers' gfit.
Not, that the promife of the holy Ghofldid be*
long onely to thofe that were then prefcnt, but to alJ
that have bin borne fince,and are to be borne, both of
lew and Gentile, to as many as (half call upon the name
of the LorcLTheFforedo you now,as the Apoftlesdid
then, when drift cold them he would fend them the
Comforter , they fpent the time in prayers untill they
had it : So do you pray earneftly, and be inftant with
God for it, and then certainely God cannot deny it
you; and when you have the Spirit, then you will
mortifie thofe lufts, and all other firms whatfoever ;
when you have the Spirit of Sobriety, of Temperance, of
Love,ofmeekncjfe,ofgemleneffe, oftonpfiffering.The Lord
grant youunderftanding in what hath bcene /poken,
And fo much for this time,.
HOW
HOW TO MORTIFIE
INORDINATE AFFECTION.
Colos, 3.5.
iMortifie therefore your members which drenpn the earthy
f&rnic^^^ncleannefft^mrdime dffelfhn^ &c.
Omc of thofe earthly members
which the Apoftle would have us
to mortifie, wee have already hand-
led ; wee arc now dome to fpeakc
of the inordinate aflfe&ions. The
Greefce word is tranflatedby adou*
ble word ; fometimes paflion, fometimes affe&ion .
but it is alone, foasthepointiscleare, That;
All imrAiflMeaffe&Jmrmttft be mortified. Vottrl
A Do&rine that may well be handled at large,
it being general! and univerfall, an unlimited
word that reacheth unto all particular affe&ions^
a Do&rine that concemeth every man: Men, for
the moft part, when they come into the open
view of the World, have a certaine compofed
babite, but inwardly, are full of inordinate affedi-
ons: It is a Do&rine therefore that fearcheth the
inward parts, the mindes and hearts of men : a
Bo&rine of continualf ufe 5 for though men preflc
outward aftions, yet affedions remaiae unruled*
Befides all this, a Doftrine of no fmall difficult
Aaj ty}
1 82 Ho w to mortific inordinate ajfttiion,
ty; for as there is nothing cafier than to wifh and de-
fire, fo there is nothing harder than to order thefc de-
fires aright. For the better handling of the point3ob -
ferve thefe three things :
Firft, what Ajfefiiom are.
Secondly, when they are inordinate.
Thirdly, why they are to be mortified.
In the firft place I mud tell you what affe&ions
are: byafFe&ions, you muft underftandallaffe&i-
ons and paffions whatfoever5 for the better under-
ftanding whereof, you muft know5 that there are
three things in the Souler firft v the faculties which
are to the Soulc, as the members to the body. Se-
condly^ the inclinations, of thofc faculties. Third-
ly, the habites acquired from, thofe inclinations:
For example, the appetite or will is a faculty of the
what affcaL Soiile, and this taken in it fclfe3 is neither good nor
onsarc evillmorally. Againe, there are the inclinations of
that will, and thefe are good or evill, according as
the objects that they apprehend are good or evilly
Th« tbtn s anc* k^ty* the habite is, when the Souledbthac-
in the Soulc* cuftome it felfe one way or other* the habite is
good, when the Soule is accuftomed to good ob-
je<5ls, in a good manner^ and the habit is evilly when
thewillaccuftomethit felfe to evill obje&s, or to
good objedt $ in an evill manner. It is with the pafli*
ons as it is with the fenfes. Firft, wee have the (enfe
of hear ing before wee heare, and of feeing before we
fee* Then from often hearing or feeing of the fame
obje&, proceedes an inclination more tooneobjeft
than to another. From that inclination, a habit
iff the fenfe to turne it felfe with moft eafineflfe
and
Hwio trior tifie Inordinate ajfetlm. 1$ i
and delight upon that obje& ; Thus a corrupt ha.
bite is bred with us, when themindeorwillturnes
it felfe often to this or that evill ob jeft 5 and fo gets
agility and nimbleneffe in doing: as often doing
brings dexterity to the hands- fo if the will or ap-
petite have gottena haunt, either to vermes or vices,
itcontra<5h a habite to it felfe. Now, tofhewyou
what an afle&ion is, wee define it thus : An ajfeflion
is an inclination or motion of the appetite, nf9n the apprc
henfion of good or evill. 1 call it an inclination or mo-
tion fox it is the bent of the will to this or that thing :
As for example, when wee outwardly love, feare, or
defire, that is a motion 5 and for the Inclination, we
are to know, that in man, there is a double appetite •
the firft is fenfudll* which apprehends things con-
veicdtothefenles- as to the eye and eare, and fois
affe&cd to love, feare, or grieve ; this I call the fen-
fuall appetite, becaufe it is of obie&s apprehended Whatanaftc*
by fantafie. Secondly, there is a rational/ appetite, ftioni5,
the obieft of that, is that which the imderftanding
apprehends j and from hence proceede affe&ions to
riches, honour, preferment, &c. the will being con- ,
verfant about it. Remember this diftin6lion,becaufe
of the matter that followeth, namely- that the ap-
petite is doub\e,fenfuall and rationally and affe&ion* A
maine heads : Nature harh planted an appetite m
t&e creature tp draw to. it felfe that which is good,
and!
1 84 Ho w to rnorufii inordinate dfftStion*
andtocaft away that which is evili • therefore ire
thefe affe&ions,fuchas apprehend eyther good or
evill 3to keepc the one,and toexpell the other ; thofe
that apprehend good/ if they fee it, and apprehend
it, they love and defire it, and love deures to be
united to the thing lovedi and a defire is a making
towards the thing abfent ; when the thing is prefent
wee joy in it, when it is comming towards us, and
there be a probability to have it,then comes hope in;
ifweebeliketomifleofit, then comes in feare«?if
no probability of atteining, then comes in difpaire;
if there be any impediments againft reafon and right,
then wee are angry at it ; and this anger is an earneft
defire to remove the impediments, otherwife,if wee
fee reafon and juftice to the contrary, then wee are
not properly angry. Thefe are the affe&ions that
are about good, and thefe are the firft kinde of
affe&ions.
The fecond fort of affe&ions, are thofe that are
about evill ; as in the former there is love of God, fo
here, to turne away from evil], is hatred • if evill be
comming,and wee be not able to refift it, wee feare,
if wee be able to overcome it, then wee are bold and
confident^if webe not able either to overcome,or re-
fift the evill, weefliefromit$ if it be unavoidable,
prefently we grieve at it. But to handle them more
feverally,and fo to know them as they have reference
to good or evill, for, except wee know them thus, it
is worth nothing to vs.
Threefomof There are therefore three forts of affedions, Nj-
afeftoni. tura£ caniall and StirHttall. Firft, IfAturall, thefe af-
fe&ionsarife from Nature, and tend to natural! ob-
je&s5
Horn U mortifiz inordinate affetfioni i% j
je&s$ as for example, to defiremeateanddrinke
is natural!, but to defire it in exceffe is not natu-
rall; beeaufe the obje&s of naturall affe&ions are
limited by nature, namely, fo much, and no more:
Nature hath certaine meafures , and extents and
limits, and thofe fhee exceeds not : Naturall affe-
ctions make us but even with beafts. Secondly,there
are Carnall affe&ions, which are lufts that arife
from the corruption of nature, and thofe tend to
evill obje&s, or good obje&s in an evill manner:
thofe affe&ions make us worfe than the beafts,
like unto the Divell, 7^.8.44. Tou are of your father
the Divell, and his lufts yet will doe: that is, thofe
that have thefe lufts are as like the Divell, as the
fonne is like the father; thofe that are bound with
thefe bonds are like him; that is, they come in a
degree to the corruption the Divell hath in a grea-
ter degree. Thirdly, Jpiritua/l affe&ions are fuch as
arife from the Spirit, that is, from the renewing
part of man, and tend to good obje&s in a holy
manner : naturall make us no better than beafts,
canall thandivells, fpirituall make us better than
men, like to God, having his Image new ftampt on
us- theyliftus up above men, and make us like to
Angells. Thus you fee the three kindes of affecti-
ons in men.
We muft only anfwer one queftion before we goe
any further* the queftion is this: Whether there
be no fpirituall affe&ions, except they proceeds
from a generall difpofition,becau(emany men feeme
to have good flafhes now and then, and fo feeme to
be regenerate?
Bb I
x$6 How to mrtifie inordmatt affeffion.
Ianfwer, no, they arenotfpirituall, regenerated
afte&ions, becaufe thefc affe&ions in the foule, how-
foever, they are goad in regard of the Authour, the
holy Ghoft, that puts them in, are not fo in regard of
the fubjed, man, who is yet in corruption, and not-
renewed. If a man have never fo much skill in Mu«
ficke, if theinftrumentbeoutoftune, themuficke
cannot be good • fo the affeftions, as the fpirits fug.
geftions arc good, butinacarnall man, they are as
an inftrument out of tune: It is true that flafhe&
make way to Converfion, but onely when the heart
is in tune, a*id in a good frame, then are the af-
fe&ions good; thatis, then onelycfFe&ivelygood,
fo as to make the heart good, and then the fruite
will be good, fuchas God will accept. So much to
fhew what affe&ions are.
a Now we are to fhew when they are inordinate: but
Affe&iom fir ft know, the affections are placed in the foule for
wkwinordi-, t^e fafegard of it, that is, to give the watch-word,
thatwemayrepellevillwhenit is comming. thofe
that are about good to open thedoores of the foule to
letitin, and to make out for it if it be wanting ^ as
guides that are for the fervice of the foule to put us
on to worke,and to be more earneft in our ai5Uons,they
bring aptnefle and diligence in doing • when they
miffe tnefe ends, then they hinder us in ftead of pre-
fitingus, hurt us in ftead of helping us, carry us to
evill obje#s in ftead of good,then they are inordinate
cither in the manner, or in the end. This premifed
now, that we may further know them when they are
inordinate, obferve thefc two things.
Firft,examine them by the rule which is the maine
way,
-Urn to moriifie inordinate affittfon. 187
wayoftriall, if they goe befides the rule they are in-
ordinate.
The firftruleis, that the obje&s muft begood5 The firft trU
.elfetheaffe&ion is inordinate, there muftbeloveof allJf *™rj*r
God, forrow for finne, delight in God, then it is ons^tocxa-
good 1 but on the contrary, todifgrace holinefle, to mine themhy
condemne excellency in others, to hate that wee x^f^
Xhould cleave to, abominate the good we fhould im-
brace, thefeaffe&ions are naught.
The fecond rule is the end ; examine if they take ^c ^
their rifeamifTe • though the objeft be good, yet if
the manner be naught, they are inordinate : Now
the manner is naught when the end is naughtf; as
for example, many men defire and feeke forexcel-
Jencie of parts, but to what end? Why, for vaine-
glory, not to doe God fervice: This is for a wrong
end : fo zeale is an excellent affe&ion, none better,
but if the end be naught, the affe&ion cannot be
food, nhu was zealous, buthc altogether refpedted
imfelfe.
The third rule is, though the objeft be right, and %Hi€ £
the end right, yet if it exceed the meafure, the af-
fedionis not good: Davids lov€ to his children was
good, and the objeft good, yet he failed in the mea-
fure, Mofes anger was good, yet when hee caft the
tables out of his hand, it was an excefle, and defc^
dive becaufeexceeding, though excellent and com-
mendable in another kinde.
The fourth rule is, though the obje& be right, the RHk 4.
end right, the meafure right, yet if the affe&i-
on be not in order and feafon, that is, if it take its
wrong place,and thruft into the roome of another, it
Bb 2 is
l88 Btwii mortifainordinatYdffe&iini
is a caufe to make it inordinate : As for example, to
defire to doe bufineffc in amans calling, is good, but
if this defire prevaile with him atfuchtimeas hee
jfhouldbeftowin prayer and holy duties* as when
hee fhould come to heare the Word , then they are
inordinate; for feafon muftbekept too: therefore
when an affe&ion comes, if not in feafon, anfwer it as
Chriftdid, The founts m yet come: this is the way
to judge of them by the rule.
The fecond The fecond way of trial 1, is to know them by their
cffcaiS.by thc effe becaufe of the anguifli
of thelfhearts, and worldly fowow caufeth death,
that is, it cauleth diftempers; and when it thus
drieth up the bones, keateth up the vigour of the
foule, and makes a man out of frame, then it is a-
mifle: though Chrifts griefe exceeded any mans
upon.
Horiio tnoMfie Inordinate affeftim. 1 $9
upon the Crofle,yet hee cdjnmitted all to God with-
out any diftempers.
The fecond effe& is, when theyindifpofeus to B felt. s?
any holy duty, as wee judge of in diftempers of the
body, iftherebeno appetite to meat ordrinke- fo
affedions are inordinate, when they indifpofe us to
pray, to doe good, or to fpeake good, 1 Pet. 3 • 7, the 1 vtxi ff*
Apoftle exhorteth Husbands to dwell with their wives as
wen of knowledge ; that is,in fuch a manners you may
moderate affe&ions with knowledge 5 that your praters
(faith the Apoftle) he not kindred-, that is3if there be
anydiforderinyouraffe&ionsone towards another,
it will hinder your praiers. By your affe&ion you
may judge, and as you may judge of your affedion,
by youf duties- fo of your duties you may judge by
this rule,how you are difpofed to holy duties; if there
be any interruption, or indifpofition,it is a fign there
is fbmediftemper in the affe&ions 5 all things are
not ftraight in the inward man.
The third effeft todifcover the immoderatenefle Efe&.£
of affe&ions, is, when they produce evill anions,
which ordinarily they doe, when they exceede the
meafure and the manner : Anger is an affe&ion let
in the foule, to ftirre up man to remove impedi-
ments, and thus you may be angry for finne, and
other things too • now, if it be kept in its owne li-
mits, anger is a defire to remove impediments, and
not a defire to revenge, that is theinordinateneflfe
of it to be angry for finne, becaufe itdiflipnoureth
God , is good : To be angry for other things redoun-
ding on our felves,is not evill, fo our anger ex-
tend but (b farre, as to remove the impediment?;.
B b 3 not
a$o How to tnortife inordinate ajfStonZ
not to revenge them : As for example if a man takes
away ones reputation,and brings difgrace upon him;
now, todefire to hurt fuch a man, theaffe&ionisa-
miffe, becaufe the carriage of other men towards us,
muft not be our rule toward others $ but wee are to
make this ufe of it, to be diligent in keeping off the
blow off our felves, but not to hurt another man- this
jEphtf.4*o4 is inordinate. Bewgrj^ but [mm not> you may be an-
gry, fo as it bring forth no evill anions, orevillcf-
feds; fo a man may be angry with the infenfible
creature, defiring to remove the impediment, and
put out of the way that which hinders the adions.
ffefl. 4. The Iaft effed, is., when affedions draw us from
God, then they are inordinate, becaufe they fliould
draw us neere to him. But, when they make us to
forget God, there is their inordinatenefle • For ex-
ample , wee are commanded, Deut.n. 18. Torc-
ioyct in the good 'things of God 5 but when wee /hall re.
Joyce in an Epicurean manner, and forget God, it is
arnifle- for wee fliould fo rejoice, that wee (hould
raife up our felves to love and praife, and give thanks
xo him*; fo alfo for feare and griefe, if wee feare any
thing more than God, and grieve for any thing more
than for finne, for croffes and lofles, more than for
difpleafing God, thefe make us forget God, andfo
become inordinate.
Whtc it is to Now followes what it is to mortifie them, which
mortise aflfe- wce have formerly fpoke n of at large 5 in a word, it
is nothing elfe but a turning of carnall affedions
into fpirituall, and naturall affedions ta a higher
and more noble end* that is, to eate, and to
drinkc, not onely for natures benefit, but for God,
to
How to mottifit inordinate affection. 19 V
eo doe him honou r, that is the right end • for to mor-
tifie, is to re&ifie , and to bring things that are out of
compafle to rule, to fee where they are inordinate,
andfo to turnenaturall and carnallaffeftions all into
fpirituall.
In the next place wee will fee fome reafons why 3
they are to be mortified, for reafons doe wonderful- Wby thcyare
lyperfwade,andnecelfityofmorrifyingonceappre- ^3. *m°l
hended,makes men goe about it; Let us but confider
of what moment it is to have them mortified , what
ill if wee doe not,what good if wee doe.
The firft reafon is, becaufe affe&ions are anions Reafin.ti
ofthcgreateftefficacieand command in the foule,
they are exceeding powerful!, they are the wheeles
or failes which carry the foule this way or that way ;
in that regard, becaufe they are fo effe&uall and pre-
valent, therefore it concernes us the more to take
care that we reftifie them. Time was, when affefti-
ons did obey the will, and the will the Spirit of God,
(in the time of Innocency;bntnow,thatfubordinati-
on is taken away, and that union diffolved, and now
the affe&ions move the heart as the wind the Sea,
whether it will orno; therefore it (lands you upon
to keepe them under. Ametledhorfeisadelightto Simile,
therider, ifhee be kept under the bridle; fotheaf-
fe&ions, if they be good, the ftronger the better- bat
the Divell hath no better favors than theafFe&ions
are, if they be ill, they are the beft opportunities for
him todoemifchiefe by.
The fecond reafon why they are to be mortified, is, Reafon 1 i
becaufe they are thofe that make us either good
or cvill men. It is not the underftandlng of truth, or
falfhood-
Ip2 llo w to mortify inordtnAtt affctt'ton,
falfhood that makes us good or cvill men, that is but
one opinion and judgement; but as the affe&ions
are, and as the inclination of the will is, fo is a man
good or bad. lob was called aperfettmany becaufe
hee feared God ; and blejfed is the man that delights in
God $ and all things worke together for good to them
that love God. It is the common phrafe of Scripture,
to judge of man by his affections, when his love is
right, his feare is right, and his forrow right ; there-
fore looke to thy affe&ions which are the motions
of thy will • fo as thy affections are, fo is the man,
if mens a&ions are weighed by their affections : In
other Arts indeed, the worke commends the Ar-
tificer j but here, though the aCt ion be good, yet it
is not good, except theaflfe&ionsbegood, becaufe
the will commands the whole man, fo the good-
neflfe or badnefle of a man are feene in the alfe&i-
ons.
Reaf. 3. The third reafon is, becaule inordinate affe&i-
on makes much for Satan to take pofleflionof the
foule, therefore it ftands you upon to keepe them
right and ftraight, Ephef. 4.20. Be angry, but finne
Eph 4.10. not, that is, if anger exceede its meafure, it opens a
way for Satan to come in, and take place in the
1Sam.j8.20. foule. The example of Saul, 1 Samuel 18.10. will
illuftrate this, when the women fang, Sauls thou-
fand, and Davids ten thoufand, the Text faith, Saul
was exceeding wroth, and after that time had an eye upon
David 5 that made way for Satan,hee Was exceeding
wroth, and the next morning, Satan, theevill Spi-
rit came upon him : fo that you fee, ftrong affecti-
ons open the doore for Satan. ludar, when the af-
fections
Mm to mortifie inordinate affMionx i^
fe<5Honscame to the heighth,the DivelJ entered into
him. Hee was angry at the expence of the ointment
upon Iefus feet, and upon that hee harboured the ,
firflconceit of betraying him : 14. Marke^. com-
pared with the 10. Witches, you know, exceed in
malice, and this makes way for the Divell topof.
feflfe them- and fo worldly forrow, if it come to the
hcighth, it expofeth the heart to be poflefled by
Satan : So by ftrange lufts Sathan Sides into the
heart ofmen, and they fee it not.; and therefore la-
bour to mortifie;them, rPrt.5.8. be fiber andw.atchjfrc* 1 Pcf-r^
that is, if there be any cxceffein any affe&ion, if you
keepe them not in, Satan will enter; therefore be
fober,and watch, for if you admit any diftemper,hee
will enter.
The fourth reafon is, becaufe affe bring your affe&ions to the rule and touch-
" . flone : Secondly, That you may better know their
c:rnc s conti-
nued inerdi- aberration from the rule, confider, whether the a£
tx 5:iuft. fc&ion have any ftop-5 an affe&ion islikeaKive^
if you let it runne without any flop or refiftance, it
runnes quietly, but if you hinder itscourfe,it runnes
more violently • fo it is with your affe&ions, i( you
doe not obferve to know the flops and lets of them,
you fhall not obferve the violence of them fo well.
So then, the full way for a man to come to know
his
HmT/tf mrtific Inordinate affi$tm. 197
his affedtions, is to obfervc them in any extraordina-
ry accident 5 if any loffe come to a man in his eftate,
or if hee be croft in his fports , or hindered of his pur-
pofe, let him confider how hee doth beare it- that is,
try how you carry your felves towards it; this will
be a good meanes to difcaver our affe ftions ; when
they come to thefe flops and lets, they are beft dif-
cernedby us.
Secondly, infliiscafe, it is good wee make ufe of *!
others eyes 5 a man fees not that in himfelfe which
a ftander by doth, hee is free from the affe&ion
which another is bent unto, and therefore another
can better judge of it • as a man that is ficke of a fea-
ver, hee cannot judge aright of taftes, becaufe hee
hath loft the fenfe of tafting, that which is fweete simite. •
may feeme fritter unto him ; but he that is in health
can judge of tafts as they are : therefore,it is good co
make ufe of friends, and if we have no friends, it is
wifedome in thiscafe to make ufe of an enemy ^ that
is, to obferve what kiordinatenefle hathbecnein
them, and what hath happened unto them thjgjeby,
and fo to judge of our owne.
And this is the firft thing that I will commend
unto you, to labour to fee your affe&ions, and to be
convinced of them 5 when this is done, in the next
place we will come to fee the caufes of inordinate af-
fe<5Hons$ and feeing wee are applying medicines, as
we fhall fee the caufes of inordinate affections, fo to
each of them we fhall adde thefe remedies. cau(cs and
The firft caufe of inordinate affeftion, is, mif-af [*™jfcsof
frcbenfion^ that is, when wee doe not apprehend Xaiom!
things aright,our affections follow ourapprehenfi- Cimfi'tl-
Cc 3 ons >
i$8 How to mrtifie Inotiinm Affctim.
ons, as wee fee in a fenfible appetite; if a thing be
beautifull,weeareapttoloveit7 and like of it; but
if it be deformed, wee areapt to hate it; for as
things doe reprefent themfelvestothe will, fowee
areapt to conceive of them; the will turnesamans
a&ions this way or that way, notwithftanding,the
underftanding is the pilot that turos the will;fo that
our apprehenfion is the firft caufe of our inordinate
affe&ions; by this wee over-value things that are
evill, and undervalue things that aie good. Re&ifie
therefore the apprehenfion, and healethedifeafe-
labour to have the judgemenr informed, and you
fhall fee things as they are. Affeidons, (as I faid be-
fore) are of two forts, one finjnally arifing from
fancie, the other rationally arifing from judgement:
All that wee can fay for the former affe&ions, is
this, men might doe much to weaken thofe affe-
<5iions in them (if they would take paines) by remo-
ving the obje&s -y that is,by withdrawing the fewell,
and turning the attentions another way • if wee can-
not fubdue any fenfuall affe&ionsin us, let us be
fubdued unto it,and be as any dead man : In cafe that
we arefurprifed by fuch vanities,yet let us nothaften
Simile. t0 a^on or execution. All that in this cafe a maa
can doe3is as a pilot, whofe fhip is in great danger to
be caftaway,byreafonofa great tempeft,ali thathe
can doe.is to looke to the fafetie of the fhip, that wa»
ters come not iato it at any place, that it be not over-
throwne: fo thefe evill a-ffe&ions that are in ourrati-
onall appetite ,are thefe evill inclinations of the will ,
thatare lent either to riches,pleafure, vaine-glory^or
the like objeds of reafon.
Now^
Hon to mortifie inordinate affetfion. tg$
Now, tore&ifieyour mif-apprehenfionofthem, Rmdf r
firfi get ftrongreafws for to doe it- reade the Scrip-
tures, furnifli your felfe with fpirituall arguments^
beacquainted with fuch places as ye may lee there-
by the finfulnefle of fuch affe&ions: It is a great
wifedomeinaman, firft, to finde our the thing hee
is inordinately affeded to, and never to reft, till hee
finde the things that arefinfullinhim: therefore*
the applying of reafon will make us able to doe it;
and if we can doe fo, we fhall be able to goe through
the things of this world rightly: You are inor-
dinately affe&ed to wealth; Apply reafon and
Scripture here, as thus; It is a wifemans part to
ufe earthen veffells, as filver • and filver veflells, as
earthen ; the one will ferve for ufe as well as the o-
ther : So in the things of the world, he that is ftrong
in reafon, and wife, were they reprefentcd tohim
as they are, hee would ufe a great eftate without
fetting his heart upon it, more than if it were a
meane one;and in the condition of this life he would
fo carry himfelfe, asifheufedthem not : this the
Apoftle would have us to doe, tou{e the world* as
though wee ufed it net : and then we fhould thinke the
beft things of the world to be of no moment, and
that we have no caufe to rejoice in them. Wee are
to ufe the world with a weaned affe&ion, not be in-
ordinately carried with love thereupon in world-
ly things; there is a ufefulneffetobe looked at, but
to feeke to finde baitcs in them, and to fet our
hearts upon them, that will hurt us exceedingly, if
wee looke for excellencie in worldly things, and
touch them too familiarly,they wil btirne and fcorch ,
us &
./, &M
20$ &or* t0 m°rtfo inoritndtt affc£ti$n\
us; but ifweeufe them for our neceffity, andfoufe
them as if we did not,we (hall find great benefit and
com fort by them. This is the difference betweenc
earthly and fpirituall things, you muft have know*
ledge of th.efc, and this knowledge muft be affe&i vc;
the more love you have,the better it is : but in earth-
ly things, the lefle love we have, the better it is : for
in earthly things,if our love exceed our know ledge »
they are fubjeft to hurt us. What is the reafon a man
takes to heart the dfcath of his friend, or the like ac-
cident? Fora while hee grieves exceedingly, but
within a motieth, orfhort time after, his griefcis
part ; and then hee fees the death of his friend is no
fuch th jng as hee tooke it for, and thought it to be;
had he then feene that which now he doth, he would
not have grieved fo much.
Remedy 2. The fecond way to re&ifie mifapprehenfion, is
by faith; for, by faith we are to belceve the vanity of
thefe earthly things,and we are to beleeve the power
of God 3 who is able to blow upon them, and tocaufe
them to wither^ fo that faith is a great caufe toje*
ftifie the apprehenfion^s well as reafon : Paul coun-
ted the beft things of the word, but dr$fft and dung >
and M fifes cared not for the pleafuresof Egypt, it was
their faith that cau fed them todoefo, they did be-
leeve the true privilege they had in Chrift : this
doth raife up the heart, and caufe us more and more
to fee the things that are earthly, how flippcry and
flitting they are.
Remedy f The third^way to re&ifie mif-apprehenfioD,is ex-
perience ; wee are not fo much as to touch us of
that thing wee have found to be true by experience ;
let
Hm to mortifie inotdimte affeStioni 2ot
let a Souldier be told of dangerous effe&s in the
warre3 perfwade him what you will, and tell him
how terrible it is, heewillnotbeleeve,tillby expe-
rience he hath feltthefmartof it: So when a man
is entred upon the doing of any difficult thing,
which hec hath beene accuftomed to doe, the expe-
rience hee hath of often being in fuch dangers, and
having felt no harme, that doth re&ifie his affefti-
ons. Experience is a fpeciall meanes to tame them ;
let a beaft be brought to a mans hand that is fearefu 11
atfirft, but by experience and daily ufing of it, fo
you tame the beaft : So our affe&ions are unruly
things, like untamed beafts ■ but when experience
hath difcovered them, it is a'good meanes to re&ifie
them : therefore it is profitable for us.to call to mind
things that are paft : If wee would but call to minde
how fuch a thing wee joyed in, and yet it ftaidnot
with us 5 our joy would not be fo inordinate in other
things: if wee would remember how fuchacrofie
we furvived, our griefe would not be fo inordinate in
future events.
The fourth way tore&ifiemif-apprehenfion, is Remedy^,
by the example of others ; that is> to fee how others
have beene affe&ed with the inordinate affe&ions,
that wee have beene in our felves 5 and examples doe
runne more into the fenfes than rules doe ; therefore
thinke of examples to ftirre up affections, either to
croffe them or fubdue them. Wee fee by the rea-
ding of hiftories, as of the valiant afts of fome
of the worthies y as of lulitts C&•
that is, the affections muft all looke towards God, fc^Gcl"
and have them fixt upon him • you are never able to
fubdue your affe&ions and to keepe them under,
till you pitch them upon God : whileft our affe&i-
D d % ons
204 How to mortife inordinate affefftin*
ons arc loofc, they are unfteddy and unconftant^
every man, till his heart be fet upon God, hisaffe-
dions are wandering up and downe • but when a
manhathGodtofethisaffe&ions on, and they are
oncefetledinhim, then heefeekes another kinde of
excellency, and frames his life after another fafhion,
heefets his affeftions upon other excellencies: As
Smile. when a man hath a place for to build, ifhisminde
be to have it done with excellent worke-manfhip,
then he will take none but principall ftones, hewne
and fquared fit for his purpofe to build withall, but
if a man be to build a mud wall, any rubbifh and
trafh will ferve the turne to make it up : So3
when our affe&ions are on high matters, fuch as
God and Chrift, they looke upon things that are
noble, and not upon the rubbifh and trafh of the
world 5 wee will choofe the principalleft ftones for
our principall building- but if otherwife, we drive
to finde contentment in the creatures, weecarcnot
how wee come by them; that is, any rubbifh will
ferve the turne to get riches withall, and honour
and preferment in the world- but if ever you will
fee your affe&ions ftaright, pitch them upon
God. is, that
Caufe*. The fourth caufe of inordinate affe&ions, jthem ;
confufton that rifeth in the heart at the fir ft fifing ode the
and they are the vapours and mifts that blinm,bc-
reafon, and make a man unable to refill the muft
caufe the putting out of the eye of reafon, moatc
Simile. needes trouble a man exceedingly 5 even as a mcot
in a man eye troubles him, that hee caanot fee as he
fhould doe • And therefore thefe mifts that are caft
upon
How to tnbrtifie inordinate affi&ioni sof
upon the eye of reafon, doe make a man unable to
refiftthem. In fuch a cafe, the way to helpe them Remedy.
is this, to make up the bankes when the River is at
theloweft ebbe; that is, to make up the bankes of
our afte&ions, before the tide of inordinateaffedi-
ons doe come in ; we are not at firft able to rule thefe
inordinate affedions, but yet if the bankes be made
upafore-hand, wee may mortifie them. A man is
to confider before ,how he kable to be affected, and
for this 3 let him looke into the former waies, and fee
how hee hath beene affe&ed, and how he is apt to be
affeded againe^ and when hee is in fuch circum-
ftances,, let hifn take a good refolution, never to re-
turne to fuch inordinate affe&ions, as he did before :
Whenamanisfickeof an Ague, to give him phy- shmfe
ficke when hee is in a fore fit, is not the fitted
way, it is not then in feafon • but it were beft to be
done in his good daies, before his fit: fowee are
to make up the banke of our affe&ions, before the
tide of inordinate affe&ions doe come, to have a
flrong refolution, wee will not be led by fuch an af-
fedion as before. Andifthisprevailenor, then wee
are to fufpend the execution of our paflions, that
isf to doe nothing for a time : If a man finde any
paflion in himfelfe, let him abfteine forthattime,
(if it be poffible) from the doing of that which it
moves him unto • becaufe that hee is then moft fab-
led to doe amifTe: You fee a barrellofBeere, if it Smith
be ftirredat thebottome, draw itprefently, and it
will ruune muddy, but if you let it reft a while, and
then draw it, itNwill runne clearer So amaninl:?s
paflion3 his reafon is muddy, and his aftions will
D d j not
Smile,
106 How }o mortific Inordinate afetfionl
not come off clcareitherefore it is good to fufpcnd the
execution, hovvfoever : For the fufpending of the
a&ion in time of paflion,is very profitable, though a
man thinke for the prefent, whileft the paflion is up-
on him , that hee doth not crre, yet becaufe then wee
are moft fubjeft to erre, fufpend for a while. Paflion
is a hindrance to the faculty, as jogging is to the
arme when it is a (hooting, or unto the hand when it
is a writing • therefore, when a man doth finde that
paflion is on him, let him doe nothing : A drunken
manswifeftcourfeistogoehome, and doc nothing
that night, unleffe the good worke of repentance 5
our pafsion is a kinde of drunkenne fle ; the one is al-
moft as fubjed to mif take an error as the other.
C#*fe%* The fifth caufe of inordinate affe&ions, is the
corruption of Nature, which is in every man fince
the fall of Adam. Will you know the reafon, why
Beares, and Wolves, and Lyons, carry themfelves
foeruelly ? It is, becaufe their nature is to doe fb$
Will you know why a finfull man is fub;c& toaffeft
things inordinately ? the reafon is, becaufe hee hath
a bad nature $ it is natural! to him to doe it, and as
ready to him,as fparkles of fire to flie upwards ; We
fee, fome men are apt to betaken with fuch a dif-
cafe, that is bred and borne with them, they can-
Remedy. notefcapeit. Now, the remedy to remove the evil-
neffe of nature, is, toga new natures^ that is, to get an-
other nature, a holy, regenerate difpofition, untill
then, men fhall never be able to doe it • many la-
bour to mortifie their affe&ions, but yet cannot, be-
caufe they are bufie about the particulars, and ne-
ver regard the generall • they can never make the
branch
Hew to mortifie inordinate affettien. toy
branch good, except they make the tree good, there-
fore the way to mortifie, is to get a new Nature :
Confider whether your nature be renewed, whether
that be caft into anew mould, if it be, this is the
way to mortifie inordinate affedion, this h the way
for the generall : So alfo it fhould be our care for
any particular affe&ion, that we finde our felves moft
prone to by nature, labour to thwart nature in that
particular: Are you given to wrath by nature? endea-
vour to be humbler and meeker than other men • Is
your nature more inclined after gaine ? Labour to
be eftablifhed with a more free fpiriti and this
will be a meanes to mortifie you- otherwife, you
fhall never waine your hearts from earthly things,
till you have a tafte of fuch fpirituall things, that
is, you fhall never winne your hearts from joies,
except you have joy and delight in Ghrift; you
{hall never overcome thegriefe of lofles and crof-
feSj except you turne your affe&ions to fee the loath-
fomenefle of finnc : Contraries in nature doe expell
one another; cold is expelled with heat • darke-
ncfle with light- fo you muft expell carnallaffedi-
ons with fpirituall.
The fixt caufe of inordinate affe, the C^fi?-
rotte whereon they grow 9 labour to fee the root, and re-
move it : .If one affedtion doe diftcmper.rhe minde,
it drawes on another v-diftempcr, and you cannot
leflen that later inordinatencflc, unlefle you weaken
the former, which was the root of it: As for example,
Angergrowes upon pride, you (hall never leffen or
cure that affeft ion of anger, except you weaken
pride: Now, pride caufeth anger and contention;
/mmA was angry, whence came it but from his pride ?
When a man through pride knowes not himfelfe, he
forgets God ; and this man that forgets God, will
•be violent in his griefe, in his complaints, in his
feares, in his defires, and will never be healed, till
hee be humbled, and brought toabafceftimation
ofhimfelfe*
Laftly, I would have you to know, that God is
the onely Agent in this worke of mortification : and
therefore ha vedependance upon God, for it is Gods
Spirit that muilcaufe a man to mortifie : man is not
aole ofhimfelfe, except God perfwade him^pfa/w.
33. 13, 14. Exceptthe Lordfpeake once and twice pa#?J'x3tM
to us, wee will not regard it : Paul was troubled
with a ftrong affe&ion, whatdothhee? hecgoesto
God, and prayes to him to take away that ftrong
mift* and fb muft wee doe, pray to God in Faith,
doe but beleeve, and wee fhall have our requefts
granted : continue in prayer, and hold out with-
out wearinefle, and be your affe&ions what they
will be, yea, never fo ftrong; fuch as you thought
E c would
2lo How to mortifie inordinate ajfeSlion*
would never be mortified 5 yet you (hall overcome
them.
yrCt The laft ufe that is drawne from hence,is this ^ If
inordinate affe&ions are to be mortified, then is any
excefle in any defire finfull, and for which we ought
fharply to reprove our (elves: many grieve for fome
other temporall things, this is inordinate, when they
can yet joy in other things; fowequalifieourgriefes
with joyes, and our joyes with griefes , wee are not
inordinate : but wee are to take hecde of excefle
in them,for that makes them finfull; as our over grie-
ving at crofles and lofles ; our over-loving of earthly
things; too much delight in fports; Thefe are tur-
ned into finne to us,affe&ions are fet in the heart for
the fafegard of the foule : A foole indeed,for want of
skill, may hurthimfelfe with them, butheethatis
skilfull, knowes how to ufe them without prejudice
tohimfelfe; and if they be thus well ufed, they are
very ferviceable to the foule; but if they be once
ftrong headed . that is, get the bridle between their
teeth, foas they will not be ruled, then they prove
hurtfull unto us. Marke what the Wife man faith
of the Iuft of uncleannefie ; and it is true of all
fuch Iufts, the fkrong man isjlaim by them : there-
fore fight againft the lufts of uncleane and inor-
dinate affeftions. And that you may doe it, and be
wil ling to part with them, marke thefe motives fol-
Metivesto lowing.
conquer and jhe firft motive I takeout of iTim.6.io. The
nx^V k&{ Apoftlefpeakingof covetoufnefTe, calls it, thtroote
ors. cfafi evtll, &c and what may be faid of this, may be
Motive i . faid of any other finne very truely 5 this is one mo-
tive:
How to mortifie inordinate affe$ion. 211
tive: Inordinate affc&ions promife profit and con-
tentment, and yet will pierce yon thorow with ma-
ny forrowes; that is, it taketh away the health and Simik*
tranquillity of the foule: even as the worme doth
eate the fame tree that doth breed it. And looke
as the inward heate of an Ague is worfe than the
outward heate; fo thefe inwardulcers of the foule
and affections do trouble us, and pierce us more than
any outward grievance whatfoever, that canaflault
the body : Let a man have houfes in the Citty,
goodly gardens, orchards, lands, and all content-
ments on every fide* yet his inordinate afFediions
doe not fuffer him to injoy any one of thefe, nay,
not to injoy himfelfe; hee cannot converfe, talke,
or meditate with himfelfe; it makes anian to be
wearifome to himfelfe; it hinders a man altoge-
ther from doing that which is good: One difeafe Simfo*
of the body is enough to take away all comforts
outwardly that a man hath; and one inordinate
affe&ion of the foule, takes away all pleafure and
contentment within: Let a man be ficke, neither
richcloathes, nor a faire chamber, can comfort him;
fo let a man have but one inordinate palfion, allo-
,thcr things are nothing to him; hee takes no plea-
' fureinthem.
The fecond motive is taken from that of Salomon, Motive %l
%^d mam fpirit will beare bis infirmities > but a wounded Prov. 18.14,
fpirit who can beare ? that is, this doth make a man
unable Co beare any thing elfe : For example, A
ftronglove fet upon the things of this life, wounds
the foule ; and lb makes it unable to beare the
leaft IofTe of any of them, it deads the heart within
E e 2
i \ 2 Hon to wortifit inordinate affeftion.
a man: So immoderate griefe addes affli&ion to
afHi&ion ; Immoderate feares are worfe than the
thing feared, whereas otherwife, affli&ions are
nothing grievous, if they be rightly ufed: /Wwas
in prifon, and fo were lofeph's Brethren, yet you fee
the difference 5 the one full of joy, the other full
of griefe and forrow, becaufe they had finned >y
their confcicnces were not whole5 they could not
bearc their burthen : therefore, looke to your af-
fe&ions, that you may pafle thorow the changes
of this life with more comfort,, if you cannot bring
your minde to the doing of this, then bring thofe
things to your minde, labour to mortifie them, and
that is the beft way to bring your mindes to the
things; my meaning is, if you cannot bring your
minde to love worldly pleafurc and contentments
leffe. mortifie them to your minde* that is, looke
not at them as pleafures or contentments • if you
muft love them3 let them feeme Ieflc lovely to you :
die to them in affe&ion, or elfe, let them die to
you hi apprehenfion- True indeed, without Gods
over-ruling Power ,. wee can doenothing; yet wee
muft ufe the meanes, as wee fee in the carting of a
Pie, it is not in us to win as wee plcafe, but yet
the playing of the caft is requifite- fothe morti-
fying of the affedions, it is not in us, yet we muft
ufe the meanes for to doe it; let us not give fatif-
fa&ion to any luft, but hinder it to our powers :
It is a fhame for us to have our hearts affe&ed
with any finfull lufts, were wee more carefull of
our Soules, thefe inordinate affe&ions would be
more broken and kept downe by us, Beleeve it,
ftron;;
H to mortify inordinate ajfefttonl % i§
fhong affe&ions breed ftrong affli&ions, and fay,
thou fhould'ft have-riches and contentment in earth- Simile.
Ly things, and yet have inordinate affections, this is
nohelpe for thee, it is but an applying of an out* Simile.
ward plaifter to an inward fore, that will doe it
no good.
The third motive is taken from i Timotk, 6. 9. Motive $1
the Apoftle fpeaketh there of the defire of riches, 1Tin.tf.-9-
hee faith, that it bree&etb many fiolifl) and hurtful!
luftsy in that regard wee fnould mortifie themr
becaufe they are foolifh lulls, and foolifh, be-
caufc hurtfull, when a man hurts himfelfc out of
fome mif-take, or by his owne heedleflenefle, he
is properly faid to be a foole : It is properly fol-
ly, when a man hurts himfelfe, whileft heefcekes
to doe himfelfe much good ; wee feeke to doe
our felves good, when wee give fatisfa&ion to e«
very luft, but yet we hurt our felves- ftrange affe-
ctions invite us to finne, and finne brings to mifery 3
and thus they are hurtfull. Shun them therefore,
feeing God hath appointed them to bee mortified ,
let us mortifie them 5 whatfoever God hath appoin-
ted to be mortified, and wee will not doc, it is as
hurtfull for us, as Achans wedge was to Atkm ;
which is called a curfed thing: And fo every unmor- Iu(jff#!?tI
tified luft is acurfed thing. Take we heed of it.
The fourth motive is this, becaufe inordinate- tol"M
nefTe of affections, hinders us in the doing of the
good a£tions, wherein our happineffe doth -con -
fift, they make the faculties of the foule unfit to
dee the things they fhould doe : as James 1. 20, um.i.ior
the wrath of man warhtb hot the right etufmjfe of God-y
that
214 ^oro i0 wtfa inordinate affe&un,
that is, it difablcth a man to worke that righte-
oufneffe hce fhould doe; and what may be faid
of wrath, may be faid of any other affeftion; As
of malice: i Peter 2.1. Wherefore laying a fide all ma-
rPec. 1. 1. Uce^&c. that is, while thefe are in you, you can-
not heare the Word as yee ought- So for inordi-
Hickjr. natedefireof gaine : Ezek. 31. the reafonwhy the
people heard without profit, was, becaufe/^/>W/;
went after their covetoujnejjt : Mortifie thefe lufts, and
then you ihall goe with eafe and fafety in the way
of godlinefle, yea, wee fhall be carried to it, as
a boate is with the wind3 with all facility and ex-
pediteneflc.
CMotive 5. ^ie **ftk mot*ve *s> becaufc of the fhame and dif-
' honour they doe bring men into 5 men are afraid of
fhame in other things- it were tobewifhed, they
were Co afraid of fhame in this : Every inordinate af-
fediion is a fhort drunkennefTe, and it brings the
drunkards fhame to a man; drunkennefTe difclofeth
all,and fo if there be any corruption in the heart,inor-
dinate affe&ion drawes it forth. Every man is afha.
med of indifcreetnefTe in his carriage ; new, what is
the caufe of indifcreetnefTe ? it is the defe that
rauft be mortified as well as the
j other earthly members* Now3
this Covetoujhejfe is nothing elfe
but an inordinate and finfull de-
fire, either of getting or keeping
wealth or monie. The inordi-
nate lufttng after honours, that is called Ambition,
too much affe&ingol beautie, is called luftfulne/Tc.
Andluft is an inordinate affedion, which when it
propoundeth riches for itsobjed, it is called Cove-
toufneffe^ which is Idolatrie. Now3 Idolatrie con-
fifteth in one of thefe three things,
Firftj inworfhipping the true God in a wrong
manner, apprehending him as a Creatures-giving
that to him that agreeth not with him.
Secondly, when as wemake the Creature a God,
Ff by
2 1 8 How to wort i fie Covet oufneffei
by conceiving it under the Notion of a God, fodid,
they who wor (hipped love, CMars^ and thofe Hea-
thens that worfhipped the creatures as Gods.
Thirdly, when wee attribute that unto it which
belongeth unto God : as to trull in it,to delight in it,
to put all our truft and confidence in it 5 when as we
thinkc it can performe that unto us, which God
oftelycan. Now, that Covetoupiejfe is Idolatry, is
meant, when as wee thinke that riches can doe that
which God only can do as that they can doe us good
Efby 4T. i ;. or evill , if they are God\ (faith God) let them do good or e~
W/.God only doth good and evil !,there fore he is di-
ftinguifhed from J Jols becaufe they cannot do it,af-
fedions follow opinions, & practice follows affe&i-
Hcb.j i. 6. ons3 Heb* l !•£• Hte that rvillcomt to Godjmtjlbeleevein
him. None wil worfhip GW,unlefTe they beleeve that
God can comfort and relieve them in all their diftref-
fes; Sowhenmenhaveanopinion> that riches and
wealth will yeeld them comfort,be a ftrong tower of
defence to free them fro inconveniences, this makes
them to truft in them , and this thought is Idolatry.
Dottr. There are two points of Dodtrine that rife from
thefe words.
The firft is this: That to fceke helpe and comfort
from any creature, or from Riches , and not from God
alone, is vaine and llnfull.
The fecond is this : That Covetottfnejfe which is
Idolatry, is tobe mortified.
For the tirft^ for to feeke any helpe or comfort
from any creature and not from God a!one,is vaine,
and finfull, and it muft ncedes be fo, becaufe it is
Idolatry. Now, in IdoUtrie,thcre are three things :
Firft,
How to mortifie Co veuufmffe, 1 1 p
Firft,vanityandemptine{Te3 i Cor. 8. 4. Anldoll
knothingin the world. Here is vanity.
Secondly ,finfulncffe : There is no greater^ than
it is, and it is extreme vaine, fc^caufe we attribute
that to it, which doth only belong to God, to thinke
if that I am well, and ftrong in Friends, have a well
bottomed eftate, that my mountain isfirong on ever y fide,
I (hall not be moved-, This isjfinfiill and vaine; you Hull
not live a whit the better,or happier for it; A ftrange
Paradoxe^contr^ry to the opinion and practice of moft
men. When we confult with our treafures,do not we
thinke5that if we have fuch wealth,and fuch friends,
that we (hould live more comfortably and happily ?
There is no man but will anfwer, that he thinkes fo.
But yet my brethren, wee are deceived^it is not fo: ic
belongs to God only to difpenfe of his Prerogatives,
good or evil!. A horfe is but a vaine thing (faith the PfaL
mijl) to get a vicJory, thai is, though it be a thing as fit
as can be in it felfe,yet if it be left to it felfe without
God,it is but vaine, and can doe nothing So I may
fay of riches, and other outward things; Riches are
vaine, and honours and friends are vaine to procui e
happineffeof themfelves: So Phyfickeotit felfe is
vaine to procure health without God, they are no-
thingworth, hee that thinkes otherwife,erreth. It
was the folly of the Rich man, that hee thought fo,
and therefore funga Requiem unto his foule: Rate lukcr.*.?*.
and drinke^and he merry, O my foulest hu haft goods laid 'up
for thee for many yecres. Hee did not thinke himfelfe
happy , becjufe hee had any intereft in God and his
favour, but becaufe hee had abundance of outward
things, and therefore you fee the end of all his hap.
Ff2 pinefTe,
220 Howta morttfic Covetoufmffc.
pinefle, ibou focle, this night fidH thy fiult be taken from
thee, and then w hat is become of all thy happinefle.
Yetfuch is our folly, that moftofusrcfle&onthe
meanes, and on the creatures, and expeft happinefle
from them, but Chrift rells us, they will notdoe the
deed ^ this night fhall they take away thy foule^nd '
then all thy happinefle is gone. The rich man
thought before, hee had beene fure as long as his
wealth continued with him, that hee needed not to
cxped any calamity,but now he fees that he built on
a fandy foundation. £>4# .5, 28. Bdjhazzer, when as he thought
himfelfe happy, being invironed with his wives,
Princes and fervants, when as hee praifed the gods
of filver, and the gods of gold, abounded with all
outward profperitie,and repofed his happinefle in it,
is accounted but a foole by Daniel^ becaufehe glori-
fied not God, in whofe hands his wealth and all his
waies were, and therefore hee was deftroyed. Thefe
things of themfelves will not continue our lives, nor
yet make us happy of themfe Ives; wee take not one
ftep of profperitie, or adverfitiCjbut Gods hand
dothleadus. My brethren that hcaremee this day,
that have heretofore thought, that if you had fuch
an
Hov to moriifie CoVttou/heflci n\
an effete, fuch learning, fuch ornaments, and fuch
friends, that then you were happy. To perfwade
you that it is not fo, it would change your hopes and
feares, your griefe and joy, and make you labour to
be rich in Faith and good wc/rkes. It will be very
hard to perfwade you to this, yet wee will doe what
wee can to perfwade you , and adde certaine reafons,
which may perfwade you to beleeveittobcfo; if
God fhall adde a bleffing to them that joine the ope-
ration of his Spirit with them to perfwade you.Firft r
this muft needes be fo, in regard of Gods all- fuffici- Reap*
encie, he alone is able to comfort without the Crea-
tures helpe,elfe there were aninfufficiency,and nar-
row neffe in him, and fo then hee fhould not be God,
if he could not fill our defires every ways even as the
Sunne fhould bedcfe&ive, if it needed the helpe of
Torches to give light. God is bleffed notonely in
himfelfe.butmakesusallblefTcd : It istheground
ofalltheCommandements. Thou [haltlrveandrvor-
fhip the Lord thy God \*nd him oncl) [halt thoujerve. Wee
muft love him with all our hearts,with all our foules;
Let not the Creature have any jot of them , becaufe
allcomfortisfromGod, Gen.ij.i. lamCedafi-fuffi-
cient^alke before mee, and be perf effjhzt is3 love meal-
together5fet your affe&ion on none but me,yee need
not go unto the Creature,all is in me. If the creature
could doe any thing to make us happy5and not-God,
then wee might ftep out to it, but the Creature can
doe nothing to it, God only is aLfuificient to make
you perfed every way • though that the Creatures
beuledbyGod, yet it is oncly God that makes you
happy,and gives you comfort, and not the Creature,
Ff3 Secondly,
%iz ' Hon to mortifte CcTPttoufaeffe.
2 SecondIy,itmuft needs be fo,becaufc of the vanity
Rcsfori and cmptinefTe of the Creature, it can doe nothing
but as it is commanded by God, hee is the Lord of
hpfts which commandeth all the Creatures, as the
Generall doth his army. A man having the Creature
to help him,it is by vertue of Gods commandement;
it is the vanity of the Creature, that it can doe no-
thing of it felfe, except there bean influence from
-God:Looke not then unto the creature it felfc,but to
the influerce,a&ion,&appIication which it hath fro
Gods fecret concurrence with ity what it is to have
this concurrence and influence from the Creature,
you may fee it exprefled in this fimi lit ude . Take the
hand, it moves, becanfe there is an imperceptible
from the will. that ftirresit to the Creature moving,
and giving influence and comfort to us, it is Gods
willitfhoulddoefo, and fo it is applied to this, or
thata&ion. The Artificer ufing a hatchet to make a
ftoole,or the Iike,there is an influence from his Art,
that guides his hand and it $ So the Creatures work-
ing, is by a fecret concourfe from God., doing thus
and thus. And to know that it is from God,you find
a mutability from the Creature,it works not alwaies
one way: Phyfickeand all other things are inconftant,
fometimesithelpsjfometimes nor,yea,many times
when you have all the mcanes, then they faile, to
fhew that there is an influence from God, and that
the creatures are vanifhing, perifhing & inconftant.
3 Thirdljfcit muft be fo,becaufe it is finfull to looke
Rec-ifon. for comfort from any thing but from God, becaufe
by this,we attribute that to the creature, which only
belongs to God, which is Idolatry. The Creature
ftealcs
HcwtomoTtifie CoToetoufnejfi. zi$
fteales away the heart in an imperceptible manner.
As AbfalomQtole away the peoples hearts from 7)4-
*//W, or as the Adulterer fteales away the love of the
wife from her husband • It makes you ferve the
Creature; It makes you fettle your affection upon
the creatures,iftheyfaile, you forrow^if they come,
yee joy , and yee doe this with all joy, all delight, all
pleafure and defirc, this is a great finne,nay,it is the
greateft finne; As adulterie is the greateft finne,
becaufe it fevers and diflblves the marriage ; fo it is
the greateft, becaufe it fevers us from God, and
makes us cleave to the Creature.
The maine confe&ory and ufe from this, is to
kcepe you from lu ft ing after worldly things • Men
are never weary of fetkingthem, butfpend their
whole time in getting of rhem,and this is the rcafon
why the th ings that belong to falvation ,are fo much
neglefted, men fpend fomuch time in a thoufand o-
ther things & trifles, and have no time at all to ferve
God in; they arebufieabiutriches,honor,crcdit,or
the things whereon their fancies doe pitch, but if
this be digefted, it will teach you to fceke all from
God, whodifpofethall things, and to whom the if-
fues of life and death /)f good or bad belong.
Confider with your felves, and you (hall finde,
that the reafon wherefore you doe feeke for outward
content or comfort is.becaufeyoudoethipke it will
doe you good if you have it, or hurt if yon have it
not, but herer in you are £ iving that to the Creature,
which onely belongs to God, E;a. i . 2 3. // the idolls
be Gods, let them dee good or tvill\ faith the Lord. The
fcope of this place, is to caft off the whorifh ard a-
dukerifli
2^4 &0™ t0 wwtifo Covet oujneffi,
adulcerifh affe&ion of thofe that have an eager and
unwearied defire after rarthly things, byfhcwing
that they cannot doe us any good or hurt.' There-
fore God puni("hedZ>4i//Wexceedingly for number-
ing of the people, becaufe that hee thought they
cou!d ftrengthenhim againft his enemies without
Gods helpe, therefore Ierem.23. 14. Thus faith the
Lord, Lei not the wife man glory in his mfedomey neither
let the mighty man glory in his mighty nor the rich mangle*
rie in his riches. But let him that glorieth^ glory in th;sy
that hee tmderjlandeth and knoweth^ that I am the Lor i%
that executed loving kindejje, iudgement andrighteoufnejfc
in earth. As if hee fhould have faid, if thefe things
could doe you good or hurt, there werefomereafon
that you might feekethem, but there is nothing in
them that you fhould defire them, for it is lonely
that execute judgement and mercie, all good and
cvill is from mee, therefore Pfalme6i. wee have
this caveat given us : if riches increafefet not your hearts
upon them, magnifie not your [elves for them and in them,
forall comfort is from Godonely, elfe you might
fet your hearts on them, but now all power and
kindneffeis from him, therefore your wealth cannot
doe it.
Ofafc But it may be obje&ed, that God doth comfort
us, and make us happy in this life by meanes, and
that riches are the meanes, wherefore then may wee
not feeke to them to get this comfort ?
A«fw> To this I anfwer, that God doth reward every
man according to his workes, not according to his
wealth, yea, hee can comfort us without thefe,forhe
is the God of all confolation, 2 Car. 1.3. andthac
hath
Uoxotomortifie CoVetM/MJp, 225
hath inclufive and exclufi vely all comfort in him and
from him, none without him ^ If we thinke to have
it from honour, wealth, or friends, wee deceive our
(lives, for-they are vaine3and profit not, 1 Sam. 1 2 .
a 5 . Turneyeenct afide, for then fhould 'you got after vaint
tfangs^whuh cannot profit y*u, nor deliver you, for they
arevaine, Allthefe things without God will profit
you nothing.
But will not wealth and friends profit us ? obie&.
No,notataI:, they are vanity, they are empty in A+f**
thcmfelves, they cannot doe it, they areinthem-
felves but vanity ; having the Creature you have
but the huske without the graine, the fhell without
the kernell, the creature is but eiftpty of it felfe, ex-
cept God put into it afitneffctocomfoityouj all is
vanity «and nothing worth, and this vanity is no-
thing but cmptineflc. And this ferves to correct the
thoughts of m.*n, who thinke, that if they had fuch
aneftare, and all theirdebts paid • Ifthey bad fuch
and fuch friends, that then all would be well with
them, and who is it that thinkes not thus > But let
thofe that enrerteinc fnch thoughts,con(ider the va-
nity of the creature. All our Sinnesproceedefrom
the over valuing of the creature, for finne is nothing
but an averfion of the foule from the immutable
God to the creature. Labour then to conceive of
the creature aright, that it is vaine ; this will keepe
you aright, and hinder you from going from God,
and cleaving to the creature.
To pre fle this fu ther,confiderthefefoure things:
Firft, if you goe another way to worke, all you
fee and (eeke comtort in the creature fhall be labour
G g loft,
2 *6 Hm to'mortifo Coittoufneffil
loft, for it is not in the power of the Creatureto
yeeld you any comtort^ If you bufie your felvcs with
feeking of comtort from it^you will walkc in a vaine
fhadow, P/a/. 39.6. Surely every ">a*tvaikethw4vawe
Jhadow purely they are difquietedin vaine. Hee heapeth *b
riches ^dknowetb not who [hall gather tbem If we looke
for com fort from riches, wee looke it but froma fhar
dow, all our labour is in vaine.
There is a fhadow of the Almighty wherein fome
men walke, where they fhall be fore to finde this
comfort, others there are that walkc in the fhadow
of the creatures,in the vanity of their minds,feeking
comfort from it : Thofe who thus walke,fhall be de-
ceived. A fhadow,ttiough it feeme to be fomcthing,
yet it is nothing, it may feeme to have the linea-
ments of a man, or fome other creature, yet it is no-
thing : So thefe outward things may (feme to have
fomething in them, but yet indeede they have no-
thing,thofe that feeke for comfort m them, commit
twoevills,/m7fiu2.i4. ThtyforfakeGjdthefountatneof
living water , awddigge unto thtmjclvespits that will bold
no water 5 God having all comforts in him, comforts
never failing,bccatife there is a Spring of comfort in
him, yet wee for fake him, ar.ddigge pits, which
ifthcy have any water, it is but borrowed, and not
continuing^ and that water which they have is none
ofthebeft, itis muddie, and will notalwaies con-
tinue: Wherefore pitch your affections upon the
true fubftantiall good, not on vanities, Ifweefeea
man come to an Orchard full of goodly fruit, and he
fhould onely catch at the fhadow of them, netling
his handsi and fpending his labour in vaine, wee
would
v Hew to mortifie Co'Pttmfnejfe. zttoufnejp, 2 zp
alteration, then it is perpetuall. A dependancie on
things that are mutable,willyeeld nocomfort, be-
caufe God will have all to depend on himfelfe.
Therefore, the 1 Cor. 1.30. chrijl of God is made unto
utwifedome andrighteoufnefJey and 'Jtntt 'ifi ration, andre-
demotion, that noflefh might reioyce in it [clfe> but that be
thatglorieth might glory in the Lord r for this end, God
hath conveighedChrift unto us,that he might make
us beleeve that wee fare not the better for any Crea-
ture, and that fowee might rejoice onely in the
Lord 5 Therefore hec that made Chrift redemption
from all evill, that hee might furnifh us with all
good, Chrift hath redeemed us from hell and mife-
ry , and from want of good things, feeke not then a
dependance on the Creature, thinke not that it will
better you, and this will make you to depend on
Chrift; Therefore for thefe regards, correct your
opinion of worldly and outward things, and judge
of them with righteous judgement,depend onely on
God, if you will have him to be your portion as hee
was the Levites, refufe him not as the Israelites did,
depend upon him in good carncft ^ A litrle,you fay,
with Gods blefling will doe much 5 Labour not
therefore, neither toile you to leave great portions
to your children, the common pretence that men
have for their covetoufneflc, for though you leave
them never fo much if Gods blefling be not on it, it
is nothing, it can yeeld them no comfort, yea, ma-
ny times it is an occafion of their hurt. If then
Gods blefling be all in all, if that onely can admi-
nifter comfort3and make us happy, I would askey ou
this queftion: What if you did leave your chil-
Gg l dren
ago How to mortific Ccrmoufhcffel
drcnonely Gods blefling, would it not be fufficient
though you left them little or nothing elfe, you
thinke not fo, and yet whatfoevcr you can leave
them without Gods blefling,is nothing worth; Prea-
chers labour much in this, to draw you from worldly
things, and all to little purpofe; it muft be Gods
teaching, that perfwades within which mufteffed
it • you muft therefore take paines with your hearts,
thegeneralitie of thedifeafefhewes that it is hard
to be cured, labour therefore to finde out the de-
ceits which hinder your pra&ice of thefe things,
which are thefe.
^ . One deceit that deceives them, is, that they are
ready to fay, that thole things are the bleflings of
gmefl. God. Whyfnouldweenotrcjoyceinthem: foaf-
fli&tons, they are crofles, and therefore grieve for
them* If thefe then did not abide to ourbleflednefTe,
why count wee them bleflings, and account poverty
as a erode.
crfnftvl To this I anfwer, that if you take them as biet
fings, you may rejoice in them as the inftruments by
which God doth you good ; bleflings are relative
words, they have reference unto God, ifyouconfi-
der them without reference to him, they ceafe to be
bleflings; therefore if you confider them meerely as
bleflings, you may rejoice in them. Now yee re-
ceive them as bleflings.
x Firft, if you depend upon God for the difpofing;
continuing, and want ofthem,ifyou thinke you flial
enjoy them no longer than God will 5 If you thinke
thus with your felves, wee have wives, children,
friends, and riches, 'tis true, we have them, but yet
they
Bow to rnortific CoVetoufnep. i^x
they fliall not continue with us an houre or minute
longer than God will : If you thinke fo in good ear-
neft,thenye rejoice in them as blefsings. A man that
is releeved when he is i danger, lookes more to the
wrll,than to the hand of him that helpes him -y Wee
looke more to the good will of our friends, than to
their gifts : So we fhould looke more unto Gods will
aad p eafure, than to the benefits he beftowesupon
us ; The confideration of thefe things as blefsing^,
muftraife up your thoughts to heavenly things, to
cbnfider, that whatfoe\er is done on earth, is firft
afted in Heaven : T he Sunne is firft eclipfed there,
and then here : So that your eftates are firft eclipfed
there, before that they are here ; looke therefore on
God, and on thefe, as meerely depending on Gods
will,and then you enjoy them onely as blefsings.
Secondly, you looke on them as blefsings, if you
looke upon them, foas toknowthatyoumayhave
them in abundance without any comfort; Jnftru-
taents have nothing of themfelves, whatfoever they
have is put into them.
A man may have, friends, and all other outward
things, hismountainepiay feemetobeftrong, yet
Without Gods blefsing on them, hee may want
comfort in them- When as you thinke this that
you may have thofe things without comfort, it
is a figne that your eye is on God, that you
looke on them onely as the Vehicular s, or conduct
fipes to convey comfort. The aire yeelds fight as an
nftrument, though it have no light of it's owne,
the water may heate, but not of it felfe, but
L by the heat which is infu fed into it by the fire, fo
ifamandrinke a potion in Becre, the Beer* of it
ftlfc doib not Wv.rke, but the potion worketh by thfc
Beere : So it is wi h all outward bleffings, they of
themfe!vcs can yceld you no comfort at all, butif
thev would ye cldyou any, it is by realv>n of that
cj mf.< t which God puts into them.
I hirdly, you doe then enjoy them as bleffings,
i u thinke you may have comfort without them •
1 L? i bbing and flowing of i upward things,doth not
ailment your comfort, or d;rnitiiiliit. Hhofethat
have not ary outward b'eflings, may have more
gladnelle and comforts in their hearts, than thofe
whofecorneand wine are increafed.p/i/ 4.7 Thofe
who have but afmall Cottage, and a bed in it, are
many times more happy, more healthy, andfleepe
more quietly than thefe rich men,whofe wealth will
not fuffc-r them to fleepe,£cto*fne]ft. 233
|W, nor yet imprifonment, for in the one he aboun-
ded, in the other hee fung ; it is advantage unto us
fbmetimes to have outward blefsings taken from us.
It is advantage for us to have blood taken away in a
pleurefie^ Itisgoodfometimes to lop trees, thatfo
they may bring forth more fruit; fo it is good for us
many times to have erodes for to humble us. and to
bring us neerc unto God,yet wee may forrow for the
loffe of thofe things,and take it as a crofle. I f y ou can
fay this from your hearts, that yee are not affii&ed,
becaufe yee are made poore, becaufe your wealth is
taken from you, but becaufe it is Godspleafureto
take it away from you, either for the abufe of it, or
clfe to punifh you for fome other finne. So that if
you be caft into fome ficknefle, you may not grieve
foritasacroflemeerly, as it isajickrjeffe, but as you
conceive the hand of God in it, laying it on you as a
punifhment for your Sinm.
The fecond Let, and Deceit is, theprefentfenfe *
and feeling which wee have of the comfort that Vccciu
comes from aboundance of outward things, there-
fore whatfoever is faid to the contrary3is but (pecula-
tions and fantafies : men are guided by fenfe which
cannot be deceived • wee finde and feele comfort in
thofe things by experience, we fee a Realty in thele
things, and therefore whatfoever you fay to the con-
trary^ but in vaine, and to no purpofe.
To this I anfwer, that you muft not judge olAnfo*
things according to Senfe, for Sen(e was never made a
Judge of God to judge of thefe things, but judge of
themaccordingto faith and rectified reafon, which
jpdgeth of all things that ate to come, that are paft,
H h and
2$ 4 Weepe,beas if they
wept net, that thofe that reioyce,as if they reioyced not, and
thofe that buy > as though they fojjejjfed not, and thofe that
ufe this world,as not abufmg *7,that is. Let your affe&i-
ons be Ioofe to thefe things. Take any of thefe out-
ward things,you may caft your affe&ion on them in a
H h 2 Ioofe
23 6 How to mortifie Ccrpttoufnefjel
a loofe manner ^ goe no further than this, the fafhion
of the world paflcth away, yee may be taken away
from it, and it from you, therefore affeft it no other-
wife than a tranfitory thing, and with a loofe and
tranfeunt affe&ion, willing to depart from it,when-
foever it (hall pleafe God to take it from you.
2 Thirdly, you may love thom with a dependant
affe&ion, they are things of a dependant nature,
they .have no bottome of their owne to ftand upon,
theyonely depend on God, and fo you may love
them as depending on him, eying the fountain©,
and not the Cefterne from whence they flow, take
not light from the aire, but looke to the Sunne from
whence it comes.
3 The third Deceit is a falfe reafoning. Wee finde it
Deceit* $therwi(c by experience ; We fee that a diligent hand maketh
rich ^nd bringeth comfort,wc fee that labour bring-
eth learning,and for the labour which we take to gee
it,in reeompence of it; it makes us happy.
Aefw* . To this I anfwer,that this claime doth not alwaies
hold, God breakes it many times : Riches come not
alwaies by labour, nor comfort by riches, the labour
profiteth nothing, Pfalm. 12. 71. Except the Lord
build the houtjfc, they labour in vaine that build it.
Except the Lord keepe the Citie> the Watchman watcheth
but in vaine. It is in vaine to rife up earely , to goe tc
bed late, and to eacthe bread of carefulnefle, ycfhall
not reape thefruit yee expedt, unlefle God be with
yourlabour. If Chriftbeabfent, theDifciplesmay
labour all night and catch nothing, but if he be pre,
fent with them, then their labour profpereth, then
they inclofe a multitude of fifties j So when wee la-
bour
H$w u morti/leCoVehuJhejfi* 237
hour and take paines, andthinkcto beftronginour
owne ftrength,without Gods helpe,we goe to worke
with a wrong key, which will not open, but if Gods
hand be in the bufinefTe,we doe it with great facility
and eafe,which God hath appointed we fhould doe,
You may fee this in Iofeph, God purpofcd to make
him a great man^fee with what facility he was made
thegovernourof££yi>f, nextto Pbaraok^ withouthis-
ownefeeking, and oeyond his expectation : Soit
was with Mordtcdi) fo with Dai;/^ ; God appointed
to make them great,and therefore the became great,
notwithftanding all oppofitions. On the contrary s
let man goe on in his owne ftrength,and hee fhall la-
bour without any profit at all: hence it is,that many
times we fee a concurrency of all caufcs,fo that wee
would thinke that the effeft muft needs follow, and
yet it follows not,and if it doe foUow.yet we have no
comfort in it.
Firft, becaufe God makes an infurablenefTe and
difproportion betwixt the man and the blefling, as
betweene //Mfo and his Apoftleftiip: A man may
have tables well furnifhed, riches in abundance, a
wife fit for him, and yet have no comfort in them,
becaufe God puts a fecret difproportion betwixt
him and them*
Secondly, though there be a concurrence of
things, yet God may hinder the effed, fometimes
for good, and fometimes for eVill, as Elifkas fervanjt
was readic in the nicke, when the Shun&mitt came to
begge her poffefsions and lands of the King, 2 Kings
8 .5 ,6. He was then telling the King HowElifha had
reftored her fonne to 1 ife : So Abraham when he was
Mb 3 to
Gcivit. 13.
Deceit.
238 llowtomortifie tovttoufmffi.
to offer up his fonne Jfaac^in the inftant God fent the
Ramme to be tied in the bufh : So Saul when he had
purpofed to kill David fiod called him away to fight
with the PhiliftinS) and as God hinders theeffeft for
good, fohee doth for evill.
Thirdly, God dothit fometimes,by denying fuc-
ceffe unto the caufes. The battell is not alwaiesto
the ftrong. When there are caufes ,and the effeft fol-
lowes not, it is becaufe God dothdifpofe of things
at his pleafure, and can turne them a contrary way $
health and comfort, joy and delight follow not out-
ward bleffings, except God put it into them.
4 The fourth deceit is this : Thefe things are cer-
taine and prefent,but other things are doubtfull and
Obietl uncertaine, wee know not whether wee fhallhave
them or no.
Anfw. To this I anfwer,it is not fo,future, fpirituall and
eternall things are not incertaine, but thefe things
which we enjoy here are • thofe things wee here en-
joy, and wee alfo our felves, are fubjed to changes
and alterations. Wee are as men on the Sea,having
ftormes as well as calmes : Wealth and all outward
bleffings are but tranfitory things, but faith and fpi-
rituall things are certaine,and endure for ever.Wee
have an Almighty and unchangeable God, and im-
mortalljincorruptible inheritance,which fadeth not
away,referved for us in the higheft Heavens.In tem-
poral! things j who knoweth what fhall be tomor-
row ? In them thou can ft not boaft of to morrow, but
vs for fpirituall things,they are certaine, they have
no ambiguity in them; But the maineanfwerthat
I give, is, that here wee muftufe our faith. Con-
fider
tiowtomrtifie €oyeto*fneffi. 2$$
fider the grounds on which faith relies,and then the
conclufion and confequences that arife from them ;
takeheede to them, and be not deceived; Ifyee
beleeve God to be the rewarder of all thofe that truft
in him, as you fay hee is, why reft you not on him,
why are not yee contented with him for your porti-
ons, why thinke you not him fufficient? If the
Creature be God, then follow it, but if God be
God, then follow him and be fatisfied with him;
Labour therefore for faith unfeigned, and walke
according to it.
If then it be vaine and finfoll to feekehelpeand
comfort from any creature, or from riches, and to
thinke that they can make us live more comforta-
bly; Hence then confider the fififitlwjfe oi it, and
put it into the Catalogue of your other Siunesy that
formerly you haue had fuch thoughts. Every one is
guiltie ohhisfime, more or lefle : and this is zfinne
not fmall,but of an high nature,it is Idolatry.
In the time ofignoranceyS^ta;; drew many merj to
groffe Idolatry, to worfhip ftocks andftones, but
now he drawes them to another Idolatry, lefle per-
ceptible, and yetas dangerous in Gods fight as the
other,who is a Spirit, and candifecrneand prie iuro
it« Let us therefore examine our hearts, and confi-
der how much we have tru lied the Creatures; Let
us condemneourfclves,andre£Hfie our judgements
toiudgeofthingsastheyare; Lexus not thinke our
felves happy for them ; Let us not thinke our felvcs
blefledin them* but onely in Chrift, becaufeit is
not in their power to make us ha- >py . '
If wee have fo ioyed in thde, or loved them fo,
as
2 4 o £W to moriifie CoVrtoufnefie,
as to love God lefle, it is an adulterous love and joyi
We have no better rule to judge of adulterous love,
than this, when as our love t£ the Creature, doth
kflen our love to God.
Signes. Now, left wee be deceived in our love to the
Creature, I will give you thek Signes, to know whe-
ther you r love be right to it or no.
i Firft, if your afre&ion to the Creature caufe you
to withdraw your hearts from God, ftr. 17.5. Curfcd
be the man which makethflefi) his arme^andwhofe heart de-
par teth from the Lord. It is a figne wee make flefh our
arme,when we withdraw our hearts from God, wee
make the Creatures our ayme, when they withdraw
us from God, 17**0,5. 5. Shee that ii awiddow indeed*
trujietb in God> and continued in {applications night And
dky,this is a signt that they truft inC3od,becaufe they
pray unto him. Confider what your converfation is,
whether it be in heaven or no, Phil.$. 20 Our conver-
fation is in Heaven. The ngle&ing and not minding
earthly things, in the former verfe, fheweth him not
to be of an earthly converfation, the more our hearts
are drawne from God,the more are they fet and fixed
on earthly things.
2 SecondIy,confider what earthly choice you make,
&*&*• when as rhefe things come in competition with
God, and Spirituall things, what bills of exchange
doe you make, doe you make you friends of the un-
righteous Mammon, not caring for the things of this
world, when they come in competition with a good
confeience, or doe you forfake God, andftickcto
3 them?
Signe. Thirdly,confider what your obedience is to God,
Whe-
How to moritfie CoWtouJiteJje. 241
whether his feare bee alwaies before your eyes, or
whether Riches fet you on worke or no : what mans
obedience is,fuch is his truft ; if ye obey God,then
ye truft in him,and if ye obey Riches then ye truft in
them ,and not in God.
Fourthly j confider what your affe&ions arc ^ no-
thing troubles an holy man,but//*;,the which makes 4
him feeke helpe at Gods hands, and not in thefe. Figure.
On the contrary, nothing troubles a worldly man,
but lofles and crofles, Stmt troubles him not at ail-
by this judge of your love t© Riches, whether it bee
right or no.
Thus much for the firft generall Dodlrine.
We come now to the fecond, which is this. D ~
ThAt Covetoufneffeis to be Mortified^ That Covet ouf-
vtffe is unlawfull, all know it, the things therefore %
that will be ufcfull in the handling of this point,wil
be to fhew you what Covetoufne£e is, and why it is to
be Mortified.
Now to fhew you what it is.
Covetoufnefle may bee defined to be a finnefull de-
fire of get ting, or keeping money, or wealth inor-
dinately.
Fifft,itisafinnefulldefire,becaufeitisalufhas
Iuftingafter pleafure, is called VoluptuoufnefTe •
It is alfo inordinate, the principle being ami(Te,and
like wife the objeft. The principle is amifTe, when
we over-value riches, fet a greater beauty on them
then they have, and feeing them with a wrong eye,
wee luft after them, byreafon that wee over- value
them, and thus to over-value them, is to luft afteT
them, and to thinkc that they can make us happie,is
I i Idola-
24* Hw to mortife Ccpttoufneflc".
Idolatry. Thcobjcaofit is as bad as the principle,
when as the end is either to raife us to a higher con-
dition, or to fare dclicioufly every day, or elfe to
fpendthemonfomeluft5aswclIastokeepethem.- ~
\ Secondly, it is of keeping or getting money 5 get-
ting it inordinately, feekingitbywrongmeanes,or
of keeping it. Fir ft in not beftowing of it on our
felvcs as wee ought, there is Tenacitie of this fort a-
mongft men, Ecclef.%.1^. Tbereis a [ore ev ill under the
Sunne. namely , Riches kept by the owners thereof to their
hurt , when as it is comely for a man to eat anddrinke> and to
enioy the good of alibis labours that hee hath taken under the
Sunne^ all the dales of bis life which Cod giveth him, for
tbisisbispertion^ndihustotejoicc in his labour, is
the gift of God, Ecclef*> 18. ip.
Secondly , thou in not giving to others,art too ftrait
handed,having goods, and feeing others to want.
3 The laft and chiefe thing in the definition is, in-
ordinateIy,that is,which is befides the rule. A thing
is faidtobe inordinate, when as it is befides the
fquare that a man doth, and in doing thus, wee doe
amifle.
Now, this affe£k>n is faid to be inordinate in
thefe foure refpe&s.
i Fir ft,when wee feeke it by meafure more than we
fhould.
i Secondly, when wee feeke it by mcanes that wee
{hould not.
3 Thirdly ,when we feeke it for wrong ends.
4 Fourthly ,when we feeke it in a wrong manner.
s For the firft,we offend in the meafure,when as we
feeke for more than God gives us • that which God
gives
How te morttfit Covetdft/iuje. s 4 j
gives every man, that is his portion here, Bcclef. 5.18.
and he that defireth,and with-holdeth more than his
portion,is he that offends in themeafure, Pro. 11. 14.
Buthow (hall I know Gods will, and what my oUeffi
portion is?
Ianfwer,by theevent:Seeinwhateftateandcon- lAnfw.
dition God hath fet youj See what eftate he hath gi-
ven you, that is your portion, and with it you muft
be content, God hath a Soveraignty our us, wee are
but his fubje&s, and muft be contented with what
he gives us,you are contented with that your fathers
or your Prince gives you, therefore you muft receive
that which God beftowes on jjou with all humility,
and thankfulnefle • If we be loundly humbled, wee
willconfeflfe our fclves worthy to be deftroyed, Eze .
3 6.3 1 .we will confefTe with lacob^Gen^i.i o.Tbat we
are unworthy the leaft of Cods mercies, that the leaft por-
tion is more than we deferve. The Prodigall being
humbled, was content with the leaft place in his fa-
thers houfe,to be as one of his houfhold fervants,and
fo wee ought to be content with that portion which
God hath given us,be it never fo fmall, becaufe it is
more than we deferve, and if we defireaod feeke for
more, this defire isfinfuH.
Secondly , as wee ought not to feeke weaIth,more 2
than is our due : So wee ought not to feeke it by un-
lawful! meanes, not by Vfury ,Gaming,Oppreffion,
Fraud,. Deceit, or any other unlawful! meanes. I
adde this of Gaming,becaufe it isunlawfull,though
it be little confidered, for it is no meanes that God
hath appointed, or fanftified togetmonyby, be-
canfe it is neither a gift nor abargainej I difpute not
Ii 2 now
2.44 8b» tomortifie Ctfpftoufneffci
now whether playing for trifles to put life into the
game be la wful, but ot gaming with an intent to get
and gaine money or wealth. This I fay is unlawfull
meanes, and luch as have gotten mony by fuch
meanes, are bound to make reftitution.
Thirdly, when th'end of our feeking after money
is wrong, then our affc#ion is Sinnefull>as if we feeke
it only for it felfe, that we may be rich, or to beftow
it on our lufts , and make it our ends, and not for ne.
ceffariesonely , and (b much as (hat (erve our turnes,
when wee feeke thus, wee feekc it in excefle ; Hee
that defires money for a journey, defiresno more
than will ferve to defraie his coftes, and expences in
his journey • So if a man defires moneyforany o-
ther end, hee defires fo much as will ferve for that
purpofe,andnomore; So in other things: Hethat
is fickc, defires fo much Phy ficke as will cure him,
and no more. So we ought to defire as much as will
ferve our necefli ties, and no more. But if wee defire
it for our ambition,pleafure, or any other by-refpe&3
this defire is Sinne/ulland inordinate,
4 Laftly ,it is inordinate, when we feeke in a wrong
manner, which confiftcs in thefe five particu-
lars.
Firft,when we feeke it out of love unto it, and this
manner of feeking is fpirituall adultery, lames 4. 4.
7ee adulterers and adult erefjes , know ye not that the frttnd*
fop of the world u enmitie with God, and whofoever is
a friend to the world, is an enemy to God • If we be
in love with it for its owne beauty, it is SiiwfullfX. is
fpirituall adultery.
% S econdly, when as wc feeke it to truft in it,when
as
How to tnottlfk CoVetfa[neJ[c. 245"
aswethinkeweffaallbethefaferbyir, and make it
our ftrong Tower, Yet hee that trufieth in riches fhall
faffyPro.n.iZ. Andtherefore if wechavtfoodc andraf*
went) we ought therewith to be content , 1 Ttm. 6* 8. and
net to trufi in unccrtaine riches.
Thirdly, when as we be high- minded, and thinke 3
our felves to be the better men for it, when as they
make us looke bigger than we did before, as com-
monlythofe that be rich doe; Therfore 1 Tim 6.17.
Paul bids Timothy charge thofe that are rtch in this
world, that they be not high-minded. *
Fourchly,when as we feeke it to glory in it, as Da*
vid, bee would number the people to glory and truft
in them ; this is finfull,/ir hee that glorieth mnfi glory
inthehord^andnot inthem, 1 CofJ. 31.
When as we feeke it with too much hafte and ea=
gernefle, when allourdaies areforrowes, travaile
and griefe, that our hearts take no reft in the night,
Ecci 2.2$.Whenas wefeekit,notftayingGods iea^
fure, fuch a defire is inordinatc,importunate and fin-
full, 1 Tim.6.9*i o. Thcje that will be rich , that is,fuch
as make too much hafte to be rich, fall into tempta-
tion, and a fnare, and into many foolifh and hurt] nil
lufts, which draw men intoferdttion and defiruftion , and
fierce them threughwith ntavyforrowes.
But now you will fay, that riches are the blefling
of God,arid will demand of me whether we may not
defire riches as they are bleflings.
Ianfwere, tharitistrue, that they are bleflings 3
and reward of the feare of God,Pro.22 .4. By humili ♦
tyandfhefeareoftheLord, are riches and honour,
Therefore it is faid of David, that hee died full of
Ii 3 riches..
146 H let
this cup faffi from mee^etnetmym^butthy willbcdone*
This will was but an inclination,and not a will -So
wee may will riches with a remiffe will and inclina-
tion, but not with a full perfect will,that is,we may
not go about to get them with a full defire and re fo-
lution.
Buthowfarre may a man defire wealth, where obktt.
muft heefet limits to his defires, where muft they
be reftrained >
I anfwer, that hee may defire food and raiment, vfnfr.
hee may defire that which is neceflary for nature,
without which he cannot live and fubfift • As a man
may defire a fhip to pafTe over the Sea from one
Countrie to another, becaufe hee cannot paffe over
without it ^ fo a man may defire food and raiment
in the Sea of his life, becaufe without it wee can-
not finifh that courfe which God hath prefcribed
unto us. j
Now, there is a three-fold neceflity :
Firftj there is a neceflity of expedience, asifa
man hath a journey to goe, Tis true,hee may goe on
foot, yet hee may defire anhorfetoride, becaufe it
will be more expedient for him; foyou may defire
with a remiffe defire, fo much as is expedient for
your vocation and calling.
Secondly,
*4$ H(n* tf> momfie Cfoiioufntffcl
2 Secondly, there is a neceflity in rcfpe3 ofyour
condition and place, as men in higher ranke and cal-
ling neede more than men of an inferiour degree, to
mainteine their place and dignity ; fo they may de-
fire to have more than they ,fo as they defire no more
than will bee fufficient to maintaine them in that
ranke and degree wherein they are placed.
Thirdly, there is a neceflityofrefrefhment,and
3 you may defire as much as isneedfullforyoume-
ceflary refrefhmenr,as much as hofpitality requires,
fo that you doe not goe beyond it. And in thefc
three refpeds, you may defire God togiveycu as
much as fhall be expedient for you, becaufe it is no
more than nature requires.
Nowbefides this defire of things neceflary, there is
adefireoffuperfluity and excefle; this defire pro-
ceedes not from nature, but from luft, becaufe that
wee defire fuch weal th,and toraifeoureftatcs, that
wemaybeftowit on our lufts. The end of this de-
fire, is onely tofatisfieour lufts and pleafure, that
like the rich gIutton,£»/r. 1 6. Wee might bee we// clad,
and fare delkioujly every day. Many mens lives are no-
thing 6ut playing and eating, and eating and play,
ing, and are led alwaies in this circle .
To defire wealth to this or any other fuperfluous
end, is very finfull,and it muft needs be fo for thefe
reafons.
Firft, becaufe mans life ftands not in abundance
Rtafa. ofexcefle. Therefore in Luke 12.15, 14,1 5. When
as a certaine man fpake to Chrifttofpeaketohis
brother to divide the inheritance with him, He faid
unto him, xMan^ho made me a Judge era divider over
you}
^Jw to mortifie (jonjetoufntffi* 2 49
jw.and then bad the company beware of Covetouf
ne(fe^ hecdkft that a mans life confiftefh mtinihe ahtmdam €
of the things that bepojfejfetb -.• That is,thoughyou have
never fo much wealth, yet yeihail not live the longer
for it. Your life confifts not in it, no more doth your
comforr,for they wil but pleafe the fight of your eyes,
they will not make you more happy then you are;
Seekemt therefore fuperflwtie^ for your life ctnfifisnet in
abundance. Heeis but a {bole that thinkes that thefe
things will make him happy,that thefe will make him
rich,all that are not rich in God,arepoore, and if they
t hinke themfel ves happy and rich in thefe things,they
arebutfooles.
Secondly,the dcfireof/?/p^/>/>isfinfull,becaufe Reaf* *1
it proceeds from an evill root,but this defire proceeds
from an evill root and a bitter, that's, fromluft. It
comes not from Gods Spirit,which bids every man to
be contented with food and raiment •> noryet from na-
ture, which feekes not fuperfluities; therefore proceed
ding from luft,it muft needs be finfull.
Thirdly,what you may not pray for, that you may - j
not defire nor feeke after; But we may not pray for
fuperflttrtieS)Pr0.3o.$. Gtveme neither fovenienor riches:
feed me with food convenient for me,not with fuper-
fluitics,&c. And in the Lords prayer we are taught
hot to pray for fuperfluities, Give us this day our daily
bred 1 that is, as much as is neceflary for us and no
more,therefore we may not defire it. The feeking of
more then is neceflary, doth hinder us ;as a fliooe'that
is too bigge, is as unfit to travaile as well as one thac
is too little.
Fourthly it is dangerous, for itdothchoatethe
1 50 Homo moriijic Con)$uu]ntfft\
word, and drowne men in perdition ; Therefore it is
Agnrs prayer, Prov.jo.S.y. Give me neither fovetty nor
Riches, feed me with food convenient for me j lefilbe full
mod deny thee, and fay, Who is the Lord f Fulneffc and ex-
cciil is ahvayes dangerous : Full cables doecauiefur-
fos, foil cups make a ftrong braine giddy. The ft ran-
ge!} Saiots have bcene (haken with profperity and ex-
ceifc; as David^ E&ecbias, Salomon^ they iinnedby
reafoii ofexcefie in outward things 5 it is dangerous
to be rich. Therefore it is Da vfds counfell, Pf*l.62.
io. ]f riches incmfe, fet not your hearts upon them-: A
rich mm cannot enter into the Kingdome of heaven -y it is
eafier for a Cammettto goe through the eye of a needle }tbe#
for him to enter into heaven. For if a man be rich, itis
a thoufand to one but that he trufterh in his riches,and
k is impoffible that he who truftcth in his riches,fhall
enter into heaven.
, Laftly, todefire fupcrfluitymuft needs be finfulf,
becaufe that wee have an exprcfTe command to the
contrai y ; i Tim. S.lftve have food and rayment, let us
therewithbe content -,thisis the bounds which God hath
fet us, we muft not goe beyond it.
If that it were lavvfull for any man to have and to
defire abundance, then it were lawfull for Kings, yet
God hath fetlisnits to them : Difltf.17.17. Hejhallxot
multiply horfes, nor wives to himf elf e^ that his heart turnt
not away ^neither fhall he greatly multiply to himfelfe fiver
dndgold, that his heart be not lifted up above his brethren
God hath fet usdowne limits and bounds, howfarre
we fliall goe,therefore to paflebeyond them is finfull ,
But wepafle beyond them when we defire ftperflui-
ties, therefore the defire of fuperfluky is finfull
Bit.
llowto mmifit Qruetottfnefjt. 1*51
But may not a man ufe his calling to cncrcafe his q*^#
Wealth 1
Ianfwer, that the end of mens callings, are not to A»[x*.
gather riches^ if men make this their end,it is a wrong
end; but the end of our calling is to ferve God and
men, the ground hereof is this : Every man is a mem-
ber of the Common- wealth ; every man hathfome
gftxsor other, which may not lye idle 5 every man
hath Tome Talents, and muft ufe them to his mafters
advantage, and how can that be, except ye doe good
to men: Every oneisafervanttoChrift, and muft
doe Gods workej no man is free, every one is Chrifts
fervant, and muft be diligent to ferve Chnft, andta
doe good to men. Hee that hath an office, muft bee
diligent and attend it ; every man muft attend his
calling,and be diligentin it.
If riches come in by your callings, that is the wa-
ges, not the end of our callings ; for that lookes onely
to God, wemuftnotmakegainetheendofour cal-
lings : There are many that make gaine their godli-
nefle,and theend of their callings ; Some preach only
for gaine, others ufe other callings onely for gaine^
but if any man will make gaine the end of bis calling,
though hee may conceale and hide his end from men,
yet lethimbeefure that hee ihall anfwer God the
(earcherof the heart for it. On the other fide, if a
man by diligence in his calling have riches following
him, hee may takethem as a blefling of God beftow^
ed on him, and as a reward for his calling. Tbtdili-
gent band tntketh rich. God will fo rcwardif, not that
wee muft eye riches, and make them our end. God
makes a maarich^and man makes lumfelferkh. God
Kk 2 makes
2 jz How to mortifit Conjtuujnefji .
makes us rich by being diligent in our callings, and
ufing them to his glory and mans good > he doth ca(£
riches on us : man makes himfclfe rich when he i hakes
riches rheend of hiscilling,anddoth not expeft them
as a reward that comes from God. I cxpreffe it by %*>
cob ; Luob, he ferved Laban faithfully, and God blef-
fed him, fo that he did grow rich, he went not out of
his compaflc and fpherc, he tookethe wages that was
given, and becaufe that Gods end was to make him
rich, God enriched him by his wages, as a reward of
hisftrvice. The more diligent a man is in hiscal-
Iing,the more fineere and uprig.ht,the more dothGod
bleffehim^andincreafehis riches: God makes men
richjwhen hegives them riches without forrowes and
troubles,when as they come in with enfe,and without
expectation and difquiet. Man makes] himfelfe rich
when as there is great trouble in getting, keeping,and
enjoying them, when as hee ufeth his calling to get
riches,orwhen as he ufeth unlawfiill meanes. The me-
thod God ufeth to enrich men is this; He firft bids
them Seekethe kingdome of God, and the rightemfnefft
thereof y And then Jl the fe things fhall be admim fired unt$-
them as wages : Wee muft looke to our dutie, and let
God alone to provide,and pay us our wages,
He that takes a fervan t,bids him onely looke to his
duty, and let him aloneto provide him meat, drinke,
and wages : we arefervants, God is our Matter, let us
. looketo our duty,and leave the wages to him.
^y* But whether may not a man take care to get wealth,.
is not a man to care for his cftace,to increafe ir, and to
fettle it ^
&4^S*r>. I anfwer, he may lawfully take care of it, obferving
the
Hcfo to mwtifie Convetdujnejje** 2 5 j
the right Rules in doing it, which are thefe :
Firft,he muft not goe out of his compafTc,but walke Rfijf ^
within his owne pale,hemuft not ftep out of his owne
calling into other mens, and in his owne calling hee
rauft not trouble himfelfe with fo much bufineffe, as
that he cannot attend, or that may hinder him in his
private fervice unto God : if he doe fill himfelfe with
toe much bufineffe in his owne calling, or ftep into
others callings, this is finfull and inordinate : If a man
inhis owne calling fill himfelfe with fo muchbufi-
nefle,thathe cannot attend the things of falvation,
that he is fo much tired- with them, that he hath no
fcif ure, or fpare time to fearch his owne heart, and to
doe the particular duties neceflary to falvation, hee
then failes in this, and finnes in his calling.
Secondly, hisendmuft not be amide, he mu(tnot&*&2«
aymcat riches 5 A&rabamwas poore,and fo was Jacobs
yet God made them rich and mighty, they were di-
ligent in their callings, and God brought in wealth 5
God calls not a man to truft in himfelfe, to make
riches his ayme and end, to feekeexcefle, fuperfluity,
and abundance, to live delicioufly,to fatisfie our lufts
and pleafures, our ayme muft be Gods g lory, and the
publike good, and then God will caft riches upon us
as our wages.
Thirdly, let it be a right care, and not an inordinate^*/* 3}
care, there is an inordinate care which checks the
Word, you may know whether your care be fuch an
immoderate care or no by thefe three fignes :
Firft, if you be troubled in the bufineffe you goe a-
bout,confifting either in defire,feare, or griefe, when
as we either defire fuch a blcffing exceedingly,or feare
Kkj that
2~J 4 Ho& to mortific Co for thdfe the
holieft.mcn have ; but he that hath fuch thoughts,and
ftrives not at all againf i them, or elfc ftrives but weak-
ly, he is a covetous and ambitious man. A godly man
may have thefe thoughts and defires, but hee ftrives
ftrongly againftthem, gets ground of them, and
gives them a deaths wound ; but the covetous man he
yeelds unto them j the godly man he gets the vidoiy
overthem.
Now this covetoufnefle is evillinit felfe • for
firftofall, it is Idolatry and fpirituall Adultery, and
then it is an cvill and bitter root , having many
ftalkes on it 5 he that doth doe any thing to hold cor-
refpondency with it^ heethat doth belong Hnto it, to
.him it is the root of all evill,/*fc 16. It keepes men
from
ffo* to mmifis CorvetQufnejJe] 2 55
fromfalvation, it choaks the good feeds fowen m
m?ns hearts. Secondly, it mull bee mortified, for
the vanity of theobje&is not worth the feeking^ther-
foreinZf/^16. 9. it is fet downe in a comparifon
with the true treafarc, and expreffcd in thefefoure
circumftances :
Firft, it is called the Mammon ofunrighteoufnejfe and Circnm.xl
wicked riches ; becaufeit makes men wicked, oppofed
to fpirituall blcflmgs which are the beft. **.
Secondly, kisleaft, becaufeit doth leaft good, ^trcnm%
it preferves us not fromevill, it doth the Soule no
good.
Thirdly, it is but falfeTreafure,it hath but the fha- Circum,f
dow of the true 5 it fliincs as if it were true,but yet it is
but falfe and counterfeit.
Laftly,it is not our owne, it is another mans 5 riches
are thegoods of others, no tour owne ^Luk. 16, 12. Cmnm^.-
and 10.41,42.
There are fiiure attributes given to riches : Firft, f
they are many things, and require much labour 5
Martha was troubled about many things.
Senondly, they are unneceflary 5 One thing isnecef- $
far y. Thirdly,7% will be taken from u*. Fourthly, they 3
are not the beft, and therefore our defire after them 4
Ihould be mortified.
From henceebee yee exhorted to mortifie this Vfil
earthly member Co vetoufnefle, which is Idolatry ;a
finne unto which all men are fubjed: : Young men
though they want experience of riches, are notwith-
ftanding fubjeca to this vice 5 but old men aremoft
fubje&untoit, though they have leaft caufe and rea-
fon font. Profefiburs of Religion are fubjeft to it ^
many
2$ 6 Hw to morttfie Co0 things majunove us to confidertbe miferies
oftbeCburw. p. 31
1 The greatnejfe ef the judgement on them. p.32
2 Our ability to belpe them*
For the Church wemufi
1, Pray for iu
Az Our
The Contents^
f Fervent.
Aspiritualh
Our prayers muftbee< of faith
I With constancy:
I Ofrighteoufnejfe.
tfVith humility, p. 33
2. Be more zealous, p. 34
3. Stirre up others.
4. Terforme duties indite time. V»35
5. Performeduties with continuance. ?• 3&
1 he Divels cunning to deferre men fom doing
good duties. P« 37
Secondly > Seemingly living men :
Signes thereof are,
1. They doe not grow. p. 40
2. Trey are moved by an outward principle.
3* Theyfeeme living but w fome flac^ dnd compa-
nies, p. 41;
4. They jpeakefiom tbeteeth, not from the heart.
p. 42
Junius converted by a Country mans hearty peaking.
ibid.
Tm meanes to get life :
1 To labour to fee thu death.
2 To goe to Cbrtfifor lift. p 43
. ...■-. ■■ I. ■-» 1
DOCTRINE II.
THai whofoever would bee tranjlated from death to
life, muffrji apprehend him felfi to tec a child of
mAthi p. 44
J ~ : Three
The Contents;
Three thing, keep tufrom Chrift :
1. Fnbeleefe. ► P*45
2. Neglect of him. p. 46
3. Vnwillingneffe to part with other things for
him.
Three things to bee fet againli thefey to bring us to
Chriji :
1. J?aithtobeleeveheisGod.
2. A fleight Humiliation to bring m in love with
Ckrifi.
3. Sound Humiliations bee willing to part with all
forChnfl.
The neceftty of a deepe humiliation.
Without a found humiliation,
1. We will mt come to Chrift. p 47
2* We wiU not flay with him.
Humiliation compared to the foure grounds
Matth. 13.
3. WeewiH not doe or fuffer any thing for html
p. 48
Foure reafons confirming the Doftrine. p. 49
The Doctrine of Humiltationmuffi goe before Sancttfi-
cation. p* 50
USE.
Not to content our felues with Morality and Civility 5
for except we have more than nature in hs7 wee can-
not befaved. ibicL,
QUEST. I-
Wherein true Humiliation confifts f
ANSW.
Inthree things : /
^1 h$
The Contents}
1 . In feeing our lives abound 'with attuallfimes*
2. in confidering there is nothing good in us.
3. In fmiting oar hearts with an apprehcnfon of
Gods cur fe.
QJJEST. II.
Whatkinde of forrow ts required to true Humiliation?
ANSW.
A forrow convincing the judgement, and moving the
affeffiaw.
QJUEST. III.
Hm Jhall wee kmw whether this fir row be true or m ?
P'54
ANSW.
True Humiliation differs from other forrow :
1. In thrift.
2. in the continuance.
3 . By thefgnes of brokcmtffe of heart.
Contrition of hearty p« 5 J
1. Heales our fmnes.
2. CauftthfovetoChrifi.
Signes of our love to Chrijl, are, p. 5 6
i. obedience.
2. Affettion towards him.
3. The high frizing of Sprit uaR things. p. 57
4. Contentedneffe with the meanejl condition.
5. Feare of offending God. p. J?
Tenderneffe of Confcience wherein it conftBs.
6. The finding of fweetneffe in the Word of God.
7. Meekneffeofftirit.
Hnmi-
TheContents?
Humiliation changeth our nature. p*6o
QUEST. IV.
Whether this Humiliation be in all men *
ANSW.
Jtmnft be in alitor elfe they rvi/lfaH away. p.6i
J he difference of humiliation inonewell educated and a
gro/fefmen
QUEST. V.
What is the leaji degree of Humiliation ? p. 6%
ANSW.
To count fmne tk greatett cvill, Chrifi the greatefl
good.
A mans converfon confifts in
1. Being foundly humbled.
2. Stedffly laying hold of Chrifi.
j. Newhejfe of life.
QUEST. VI.
How fkallwe come to be thus humbled?
ANSW.
The Law the onely meanes to Humiliation. p. 5 3
Thejpirit of bondage what \ and why required to humili-
ation, p. 6 a*
How Afflictions and the Law concurreto humiliation.
Five meanes to humiliation. p* 6%
i. Toconfideroureftatet.
2 . Tofujfer forrow to abide on us* p. 66
3. To fee finneinits effects. P'^7
4. To make the fe evils prefent by faith.
Two things ought to beprefent before us .•
1. All fimespafi.
&• Things future* p* 68
r 5- To
The Contents^
y# 7 o take held of jhifts. p.^g
Eight Shifts whereby men thinke to keepe ojf judgements.
1. Civility.
2. For mall performance of holy duties p. 69
3. Badneffe of Nature.
Two Cautions thereto.
4. Cods mercy.
5. T be makingconfeierke of many things, p. 70
6. The delay of the execution of judgement.
7. Afalfe opinion of our efiates. p. yi
Three Cautions thereto.
8. -<*# opinionthat fomejhould bee holy, and not
at.
ttSE.
Toperftvade us to humble our [elves.
DOCTRINE III.
WHofoever will come to Chrift, may come and
jinde mercy. P- 75
Explication of the Doffrine.
The grounds of the Doiirine are thefe two : p. 74
1. Otherwife no ground of faith.
2 . Faith is about things that are.
USE-
To exhort every one that is humbled^ and fees what need
hee hath of Chrifi, to come to him to bee quickened.
p.75
Every one would take Chriji as a Saviour, but not as a
Lord. p. 76
Ckrifl gives whmbemickenetb7a threefold life. p. 77
DOCTRINE
The Contents;
DOCTRINE IV.
WHofoeverwalkethin any cottrfe offi% is a dead
man^ andthe child of wrath* p. 8 ©
Jhe Doctrine proved by Serif tun*
,By Keafon. p. %i
REASON I.
He that walketh in fwne, is overcome ofjtwe*
REAS. II.
In him ftnne hath the chief cfi command \ and God no
place. p. 8z
. OBJECT.
An Hypocrite keepts .his fm inland fuffer sit not tobreah
out, and therefore it is not predominant '.
A NSW. ,
it is nomatterfor that ^ for Chd jndgeth According to the
inward heart. >
REAS. In.
He U an Hypocrite. p. 83
God hath reject to fmall things with Jincerity, more
than many great things with bypocrifie*
REAS. IV.
Heeis ready to runne into other fmms upon occafon*
p. 84
QJJEST.
What this walking is. p. 8 5
* ANSW,
The Contents;
ANSW.
Right miking is knowne,
1. Bythecboyceoftheway.
2. By the progrejfe therein.
3 By the comfAmm and guides, p. %(,
4. Bytbeprovifiottwewake.
USE
/. For tryaU^ to fee whether we walkein the right way
or no. p. 87
Two Rules to try whether we walie aright.
1. To fee whether H he aknownefmne.
2. Tofee if thy fwne be continued in. p. 88
QUEST. L
Whenisfinneahmnefinne f p. 89
ANSW.
Svery mans conscience will tell him whatisaknowne
fame.
OBJECT.
A godly man may have afcrufle ofcwfcicnce* p.po
ANSW.
Three maine differences betweenethe occafion of agui/ty
confcience^ andthefcrup/es of the godly.
J. In the continuing it ; the wicked after knowledge lye
tnfinne^ but the godly for fake k.
II. In the fubjecl matter 5 hard doubts be in the godly ^
againjl wb/chthey gather foundesiretfons ; andeafte
matter to the wicked will corrupt their cmfciences.
p.pi
The Cofttent£
II L in the reft of their anions ; a good Confidence
may be troubled about one things andyet the reft oft he
atttons good -y but an cmU Confidence grmes worfie
andmrfe in other things. \
QUEST, II.
A Car mil 'man doth many good things^ and dlowesmt
himftlfein any finney and what doth a godly man doe
more? p-ps
ANSW.
A godly man and a wicked may be fiaidbothto agree and
differ:
i. They agree in the way, and differ in the end Tof their
journey.
2. They agree and differ in the difiaff roving of evill.
Difiapf roving of evill mo- fold : arifing
•from a\ Prtnc^ ™ ^fttrey Confidence.
J c True Principle ofi regeneration.
Three jignes to diftingttijh betweene a naturall dtjlikc ofe~
viHy and a regenerate.
1. AdelightfiulUbftainmgfromfiirme.
2. Achmgeandrifitigtfthefoart both agairtft old
fimnesy and the doers of them. P • 9 4-
3. Achangeofthewfokmafr.
QUEST. III.
Godly men often relapfe as well as the wicked j therefore
%>w fhafl I diftinguifh betweene thefe ?
ANSW.
Three jignts of diftinclion betrveene a godly mans relap*
a z fiing
■:■'■■-<
The Contents.
firtgandtying infinne. p. 9$
1. He bxtb no purpose to finne.
2. Hefiwourethnotbisfinne. p. 96
3 . Ht 'falls not into the fame finne^
i. So often as before.
2. After the fame manner., p Qn
QUEST.IV.
Who is it that finneth not r
ANSW.
Alhnenfinne -y but there is a double differ encebetweent
the finnes of the godly and the wicked. ■
1 . In the wicked fomefinne is ever predominant,
2 . The wicked commit fin as a proper worke. p. 9 8
QUEST. V.
Haw [hall we diftingmfc betweene thepurpofes oftbe god-
ly anclthe wicked?
ANSW/
Thepurpofesofthe wicked areweake and fruitleffe^ but -
of the godly Jlrong andejfefiluall. P-99
USE 2.
To comfort allthofe that doe not continue infmne.
Toure comforts in aperfett heart ;
1. Cdntentedrnffeto for fake lufl.
2. . Ability to prayer.
3. Ability to bear eaffiiStims.
4. SonndpetoeandUfiing.
Thf
The Summe and Contents of
theSERMON.
OBSERV.
Hatfpeciallpajfagesof Gods providence
fhouldnotbe forgotten. p. 2
* Two things obfernjable in theText.
rcL&J 1 . That the Lord will be leene.
2. That he will be feenc'm the Mount.
USE.
¥Qhelpea?ain(ldifcottra?ernents. p. 3
bcTCT/i.
It is Gods ufmll manner to bring his cbddren to extremi-
ties.
The Dottrine proved by Reafmt,
REAS. 1.
To make it an affliftion.
REAS. 2.
Becaufethe Lord might be fought unto.
REAS. 3.
Becaufe God may be knrwnt to be the helper •
REAS. 4*
Betmfc we mightmehe it as a new gift,
*$j
P- 4
P;;S
p. 6
REAS,
The Contents^
REAS. y.
BecanfcMmay knm the Lord by experience.
God is never Jo well knmne as by experience. p. q
Cod manifefieth himfelfe ever upon feme great change,
REAS. 6.
Becanfe the Lord 'might prove and try w. p. 8
USE.
Not to bee difcouragtd what ever our cafe bee.
p. 9
Comfortable Examples of Job, Nebuchadnezzar,^
Jewes in Mordecaycs time9 against difcourage-
ments. p. ir
DOCT. II.
In the time of Extremities tke Lordmllbee feene, and
not before. p. 15
And that for thefecattfcs :
REAS. i.
To exercife the graces tfGcdby.
REAS. 2.
To give time of Repemmct. p. x 5
REAS. ?.
To let us know the vanity of the Creature, p. 1 6
Though Goddeferre till extremity^ yet then bewUfHnly
come.
USE
To teach us not to make too much baft fir deliverance.
p. 17
Exam-
The Contents?
Examples of the Lords comming in extremities . p. ig
DOCT. 3.
Godly mens extremities are but trials fent for their
good^ and not fuwjhments fent for their hurt and
mine. p. 21
Tryals therefore fhould be catife of rcjoycing, rather than
forromng.
We ought to rejoyce in tryals, becaufe the gMter the try-
all isy the more mil be the good. p. 2 x
The good that comes of tryals^ts, p.23
1. Thincreafe of grace.
2. The tncreafe of reward.
A N
EXCELLE NT
TREATISE OF THE
SPIRITVALL DEATH
IN SINNE,
EpHES. 2. 1,2,3.
And you hath be quickne'd, who were deadwtrefpajfes
and finnes.
Wherein intimespaH ye walked according to thecourfeof
this world \ according to the Prince of the power of the
ayre, the Jfiirit that mwworkcth in the children of
disobedience.
Among whom alfo wee all had our corner fati on in times
paftjn the tufts of our flejb^ fulfilling the defires of
theflejh^ andoftbemindtjtndwere by naturethe chil-
drenof wratbyeuen as others.
Hefcopeof the Apoftle in the
former part of this Chapter, is, thK^ptcr*
to ftirre vpihcEpbeJians to a high
eftimationof their redemption
by Chrift ; and. that hee might
the better doe this, heefheweth
them their eftatc without Chrift s That they were
B children
% The SpiritntU death in (inne.
children of wrath ^nd dead Unfinnet andtrejpajjes : and
that they were dead in (line, hec proueth, Becaufe
they "walked .nfinne : That they walked in finnc,hc
proveth, Becauie they had amongft themfome
Thrcefelfe falfe guides, which here hee reckons up, andde*
SfJJKJ clares tlicm to be thcic three :
Firft, thevVorld • (Thsj walked according to the
courfe of the world.)
Secondly, the Devill ; ( According u the prince of
the power of the aire.)
Thirdly, the lufts of the flefli } (Among whom
alfowe tdlkvlour corner fation^ in times pajlfn tht
luffs of our flejh^&c.)
The firft point that we will obferve as naturally
arifir*g oat of the words, is this,
Vpcu. &c . Heh.6. i. And foagaine in the
9. chapter of the fame Epiftle,and 1 5.verfe; where
it is faid, How much morejhali the blood of Chnji^ who
through thcetemalljpirit offered himfe If e without fpot to
God \ purge your conscience from dead r workes ', to. ferve
ek living God. Nowitfcemes a contradiction that
they fhouldbe workes,and yet dead ; but yet it is
fo, becaufe be/ides the privation of good, there
is a pofitive evill, and (lining qualitie , which
is aftive, and bringeth forth theft evill anddead
Workes.
Thcfeatof Nowfor the chieft/eat of this death: It is
**i«4^f* chiefly fated in the minde and underftanditig ,
and not in the will. The Undcrihnding is fri-
mum vivensy. ejr moriens primum f the firfi living,
and firft dead : for although the will bee corrup-
ted, yet whatsoever is in it, is carried Through
the utiderftanding. And this death of the under-
fianding is fiich a darkeReflp of judgemenr, as
thereby, a man efteemes not, but di/Iikes the
wayes
T<
'he Spiritual! death infnnex 7 '
wayesof God and goodfteffe, and approves the
wayes of firme and wickednetfe. And in this fa-
cultieof man,theunderftanding, is this death of
finne chiefly feated; therefore it it is faid,/^. 1 .4,5''
In him was light , and that light was the life of men . So
alfo5£/A?/5.i4. the place before mentioned, A-
mke thou that flee fell ^ andfiandvp from the deadend
Chrisl fyall give thee Itght : where heefayes, acfcEPhcf*H£
life, but light ; for if there be light, life will cer-
tainly follow : So againe, Acts 26. 1 8. To opentheir
eyes, thai "they may turne from darkmffeto Itght. One
would thinke, that in thefe places it fhould bee
life, and not light ; but it is fo put to (hew that
the chiefeft feat of this death is in the under-
(landing. Therefore alfb is it laid, Be renewed
in the ffirit of your mindes, Rom. 12.2. And to the
fame purpofe alfo faith lames ^ lam. 1 . 1 8. The word
of Truth begat you : now Truth hath a reference to
the under/landing. And thus briefly have I gi-
ven you atafte what this death is, and the place
wherein it is feated.
2. Now it followes that we fpeake of the kinds *.The kinds
of this death : which for the better handling, and of ■*"* dcath>
benefit of your memories? I will range into thefe
three forts :
1 The death of guilt, by which we are bound 0-
over to eternal damnation : and fo in the fame
manner ufually wee fay, a man condemned is
a dead man.
2 The death which is oppofed to the life of grace
which is the leperation of grace from our foule.
E3 3 The.
IS The Spiritual/ death in Rnne.
3. The death which is oppofed to the lif of joy
and comfort, which is a thoufand times more
terrible than all deaths, if it were truly, and
as it is indeed apprehended.
Which latter death, that you may the better
conceive of, I will open it a little toyoiu
God joynes with every mans foule, and gives
to the moft wicked man fome feeming life of grace,
and fome colourable life of comfort /for elfe they
would indure an hell here upon earth.
For the firft ; although the wicked have no true
grace, yet they have a fhadow of it , as is inanifeft in
their morall venues. So for the iecond , for com-
fort, they have fome, although ao true comfort:
for God is the author of comfort, as the Si nnc is
of light 3 which all, both good and bad ,doe more
or leffe participate of, or elfe they could not fub-
fift: Asmayappeare by the contrary; for, when
How turibie ke doth but once with-draw his comfort from us,
tr^God itistheterriWeft fhing in the world: An example
pref^ncc h.S of this we may fee in Chrift ; when this comfort
was with-drawne from him but infenfc and fee-
ling onely, it made him cry out, My God, my God^
why bajl tb$u ftrfaken tne? Mattk. 27. 46. Where
Gods prefence is taken away, there is nothing but
horror and trembling : and I have knownc uich,
that in his abfence, when his prefence hath beene
taken away, have had their foulcs fopreffedwith
horror, that they have faid, That if at a thoufand
yeeres end they might en joy the comfortable pre-
fence of God, they would thinke theinfelves the
hap-
Ths Spkitmll death infnne . 7
happieft men in the world. -The abfenceof this,
made Luther to fay, That if all the creatures in hea-
ven and hell ftiould fet to torment him, they could
notdoeitfo much as the with-drawing of Gods
comfort did.
Alas, poore creatures, now in this world God h
not leperated from you, you feele not the torment
of this death, but now you enjoy the crepufcnlHmy
and day-light of this comfort ; and therefore al-
though it bee now (lightly efteemed, and little re-
garded, yet when that day fhall come that the Lord
fhall totally feperate them from his prefence, they
fliall by lamentable experience learne how terrible
a thing it is. Thus mach for the fecond point, the
kinds of this death.
3 . For the fignes of this death, jvrhe fignes
The fignes of it may be taken from them of the °f this.dath.
bodily death •> the fignes of that are thefefoure: .
1. The underftonding faikth. ; lZ^
2. There is want of fenfe.
3. Want of motion.
4. There is a deadnefle in the face.
Thefe foure things you lhall finde in a fpirituall
death: Firft, As thofe that are corporally dead, x.^riratfoa..
wantreafonandunderftanding, fodoe thofe that0 rc*orv
are fpintually dead;' they cannot understand the
things of God, no more then men can judge of
colours in the darke.
I but fomc man will objed and fay, The carnall Q^e^
manknowes many things, he hath a generall noji-
onof the God-head, and cantalke of the creation
of
8 Ths Spiritual death infmn*.
ofman,andhisredemp:ionby Chriftj he can dijf-
coMrfe of faith, rc*pcutaace3&c.
A*r*. There is a great difference betwecne knowing
Aam'.icacc Spirituall things, and knowing them afcer a right
knatv^gVi- n^nncr \ acarnall man knoweththem,butnotin a
luuaii rhin3s, right manner, not in a fpirituall manner. And hence
and knowing i5 thatof the Apoftle, Tit. 1.16. They profejfe that
nfehtmanner. they kftow God, but tnrvorkes they deny him, being abo-
mt nab le^mddif obedient^ andunto every goodivorke re-
probate • The word which there is tranflated repn-
b.ne^ is *c#w 5 fignify ing, unable to judge. Indeed in
the generall they may underhand and like the
thiags thatare of God, but come to particular cir-
cumf tances, that croffeth them i they, as a Divine
fayes of them, love veritatem Incentent, non redargu-
entem • they wholly diflike particulars, becaufe
they bring them to hie et nunc, 10 particulars. In the
abftracft they loue holinefle, but not as it is applied
to particulars, as it convinces them of their parti-
cular finnes. Hence it is that godly men are moft
hated of them that come ncereft totheminfh-w,
becaufe they bring light home to them, and difco-
ver their acermmproximorum odia^ their invvardand
bofome hatred or their neighbours : Itisasmuch
as if one fhould bring a Torch to one that is a do-
ing fome unlawful! thing, fome deed of darknefle,
he would willi him further off: their lives /hine as
i igh ts, aad therefore giving good examples by a
fhining and godly converfation, whic/i is contrary
to the life of the ungodly and hypocritical! ones,
• hey cannot chufe but hate them : and as all v.
ked
The Spirit mil death in ftnnei 9
kcdmen hate them, fo efpecially thole that are
nigheft unto them in fhew ; becaufe that their Ufa
doth not onely fhine unto them,and lay open their
vildnefle, but fcorch them alio • and therefore
they being occupied about the workes of darke-
ned, wifh themas farre off as they can : So that
hence we fee, with an approving judgement, not
any iave thofe which are quickned,can undcrftand
fpirituall things.
2. The fecond thing wherein a naturall death %\ Privation
confifteth, was in a privation of fenfe $ foalfo is offenfe.
it in theSpirituall deathsfor their hearts are ftrong
and cannot bee moved 5 although I deny not but
lometime they may have a little griping of con-
fidence, and fenfe of Gods judgement, which na-
turally arifeth from confeience 5 but they never
have any reall and true feeling of it.
3. In a naturall death they are without moti- 3 > w««t*£
on 5 fo likewife it is in a Spiritual! death • for the H,ouoa*
wicked can no more move thcmfelves unto any
goodworkc, than a dead man can move himfelfe
out of his grave. 4,. Want of
4. In a naturall death there is a want of vigo-b«*utx*nd
roufnefle and beauty, as well in the face as in all o- vis°ur-
ther parts of the body ; fo alfo there is in the Spi-
ritual death the lofle of that vigorous beauty which
follovves ;he life of grace 5 they may bee feene to
have death in the fece ; if a living man beholds
them, he knowes how Co difcernc it :■ although I
deny not but that they may have hypocritical!
painted vertucsj which may to weakeeyes for a
C great
io The Spiritual death in (innf.
great while feeme true ones ^ as men may have
paintedfaces that have been takenfor living ones,
but they are not true graccs/uch as proceed from
thelife of grace indeed.
Obictt* IbutfomemayhereobjeS and fay, have not
iome men many excellent morall vermes, fuch as
even the godly themfelves have not ?
Indeed it's true that they have,aad thefeareGods
v4"f»; ' gifts alfo,but yet they are but as chaines of golda-
sncTmayhaYc ^out a dead mas neck^oras pearls in a fwines fnout:
moral venues There may be many good things in them, but they
make them not good men ; for as theevill anions
of good men redound not to their perfons to make
themevill, fo thefe good anions in evil! men, re-
dound not to their perfons to make them good;
they may have -good in them, but are not good.
And thus much for this third point, the figne sot
this death.
©fSSdSh? 4" To come to the degrees of this death:
ThV death of Fxrft, for the death of guilt, that hath degrees %
guilt. Iome men are more bound over than others,^ the
Heathen men that were guided orrely by the light
of nature, they indeed were guilty ; but the Jevves
which had a more perfect knowledge, they were
more guilty then they: and now we that live under
the tropicke of the Gofpcll,an as *n ^ ^nncs °^ UQclcannefle.
3. When we arc indifferent, and care not how
things goe ; and this is when a man is addi&ed un-
ro the death of civillmen, which is a degree nea-
rer to life, yet is truly and indeed no better than 2
death: fuch as have much reftraining grace, thele
are nearer the gate of heaven then others, yet they
are as truly fhut out as they that are furtheft off; it
is no matter how neere they are to heaven, fince
they are all out of heaven alike; they fhall be fure>
if never any more quickened, to goe to hell as well
as others.
The 2.
yet there is an end and effed of our fpeaking, and
their hearing: for the Word that we fpeakemay
put life into them, as the word that Chrift fpakc
unto Laztms^ was abletoraife him from the dead;
Thirdly, Wee muft know that there is a great Anf.il
difference betweene this fpirituall death, andthe^ai(fetc^c
corporall death ; for this death confiftethintherpcir7luaii and
under/tanding and will, and is a free willing corporal!
deadi 5 in it they freely flye good, and embrace e- dcatbl
vill 5 they freely choofe the wayes of death, and
therefore are faid to be already dead .• as,fuppofe a
man is refolved to commit murder, or treafcn,and
a friend come to him, and perfwade him from it, .
and cannot prevaile,that man may bee faid to bee
dead, becaufe he will doe that that will coft him
his life : Even fo we may affirrne that that man is
dead already, becaufe hee will doe that that will
bring death after the doing of it,
5, Now forthefiftthing5the ufes of this point, s. The vfes.
. Thzulimenbynatrirearedetdwfwne, ofthuPoint>
The fir/1 Ufe then that wee ipay make of this yreu
point,is, If all men are dead in finne, then let us be Jm'
exhorted not to deferreour repentance, faying, we Not to defe*
will repent afterward. This is a fault ufuall a- rcPcntaac^
Hmongft young men, and fuch as pidimieof their
C3 ftrengtht
i 4 the Sfiritu*U death in (hne.
ftrcngth and ability of mature to Uvea great while,,
they find nature ftrong in them,and therefore put
off repentance till they be fick, and ago bring them
/ to thinke ofdeath : but let (uch confider that they
are dead already, and repentance is a putting of a
new life into them; Doft thou thinke it is in thy
power to create anew life in rhee when thou
dead 1 Surely,no more is it in thy power to repent
How the devil when thou wouldcft. Hereby the devil entrappcth
deceives men . i • • • i t i
"m pcrfwading many, m putting this conceit mto them, that they
them to put may repent when they will $ and this hee bring-
off their re- ^ tkcm mt0^ fry making them to miftake repen-
tance, in conceiving of it to be nothing elfe but a
forrow for finne paft,and a purpofe to live well af-
terward,and leave all finne: heneuertels them,nor
they nener thinke that it is the creation of a new
life in them -for then they would lay more: -Bttt
• they are decejucd, this is not to repent, for thou
mayeft doe all this, and yet when thou haft done,
saving rcpen, bc damned. But fuch repentance as will fave thy
tancc \ihac foule, is a forrow for thy finne that is paft., and a
purpofe for the time to come to endevour to leave
all finne, arifing out of a loveto God : for all re-
pentance arifeth either out of a love of God,or clfe
frpm felfc-love : if it be out of a love of God,thou
wilt prefently give thy felfe unto his fervice, and
forfakethy finne : if it be not out of love to God,
butoutoffelfe-love, that thou purpofeft to for-
lake thy finne, then it is not true repentance, but
ialfc,andrifethfromby-refpc&s. Repentance is
hard to be had, it is not in thine ownc power • ex-
cept
it is.
Tfo Spirhualldeatb infinnc ] 1 5
cept God breathe a new life into thee, thou canft
not fcpent; thou art aS the red clod of earth before
God, of which he made Adam ; it had no life,un-
till he breathed into it : fo while the fpirit breatheth
in us, we are dead. A Beaft may defirc his owne
life, fo may a man his owne lalvation, but hee caa
doe nothing without the fpirit blowes. When
then the fpirit blowes, why wilt thou be fo foolifli
as to deferre thy repentance unto another time f
If a man upon paine of death were within twen-
tydayes to be beyond the Seas, if the wind fhould *'
blow well for his purpofe the firft, fecond, or
third day, would hee bee fo foolifli as to negledt
it, and deferre his journey, and fay, it may bee it
will blow againe tenne dayes hence, and then I
will goe * No, he will not be fo foolifh, for hee
knowes thewinde bloweth where and when itliHeth 5
and therefore he will take it when it blowes, lead
it blow thereno more. In thele earthly things men
are not (bfoolifh, why therefore are they fo igno-
rant in this point of fpirituall wifdome i Let eve-
ry one of us then hereby he perfwsded colearne
wifedome; when th« fpirit bloweth, negled it
not : certaineit is, that except it doth blow in thy
heart, thou art damped $ therefore when it dorh
blow, fuppofe it be at 1 7-or 1 8 .y eeres of age,neg-
IeCtitnot,omit it not, neither deferre it, it may be
it will never blow againe, and thou canft not make
it blow when thou wouldeft,for it is free.
There are none which live vnder the Gofpell,
but at forae time or other have hadfome blaftsof
the
1 6 Tk Spirit a aU death in finnt ]
the Spirit^ butinfome itvanillicthas bubbles in
the water: budet us take Ifced of that, and un-
leffe we could have them againe when we would,
let us not let them pafle : when thou haft but the
leaft iparke, let it no: goc out, leave it not till it is
become a flame to purifie thy heart.
An example Francis Spira neglecting thefc comfortable
•f $?ira, blafts, at the laft wiihed that he e might have had
but one drop of that comfort which once hede-
fpifed ; and io till his laft breathy cryed out, I am
damned. Goe not therefore ftill on in thy finnes,
falfly perfwading thy felfe, faying, thou (halt bee
faved : Remember what God threatneth unto
fuchmen,I>^/.2p.ip. He that bearing the words of
this cur fe, fhafl b leffe himfelfe^ faying, I Jhall have
peace though I follow my fmnes -y the Lordwdlrmbet
mercifullto that man. Sit downe therefore but one
halfe houre, and confider with thy felfe, that thou
art but a dead man, and that thou canft not quic-
ken thy felfe, but it is God oncly that is able to
quicken thee $ and he quickencth whom hee will,
andthofewhomhc quickencth arc but very few,
as the gleaning after the harveft, or the grapes
after the rintage, and thou knoweft not whe-
ther thou art in that fmall number : Confider, I
fay, but this with thy fclfe, and furelythis will
make thee never to give thy fclfe reft, untill thou
findeft life in thee, and never be quiet untill thou
art fure thou art quickened.
Ho'*'o ft Another Ufe which wee will make of this
««&■*■/* P°*nt> is^If naturally all men arc dead in trefpafTes
and
The Spiritual! death in fmnei x 7
and finnes, this fhould teach us how to efteeme of
civill men, and iiich like ^ wee fhould cfteeme
of fuch men as of dead men : and therefore,
1 We fliould not overvalue them.
2 We fiiould no. make them our companions,
Firft, Wc fliould not overvalue them.
For their beau.y, they have none that is true
beauty: what beauty have dead men in them i
they are dead,let us not regard their feeming beau-
ty. Efteeme the poore Saints $ for they, though
never Co meane,are better thenthofe,though never
fo brave. Grant your civill men bee as Lions*
( then which no h rationall creature is better,) and
that your Saints arcbut as dogges (then which no
creature is worfer,) yet a living dogge is better
than a dead Lion. It's afigueof a new life to e-
fteeme no carnall excellencie : fo faith Paul, 2 Cor-
5. 1 6, 1 7. Wherefore henceforth know wee no man af-
ter the flefh\ yea^ though wee have knowneChrifl after
the flefb^ yet now henceforth know wee him no more.
Therefore if any man be in Chrift, he is a new creature :
§ld things are pajl away $ behold all things are become
new : hee, that is, a new creature, will not regard
thefe things, but they will bee dead in his account.
They account us but dead men, therefore let us ac-
count them fbalfo,
Secondly,Make them not yourcompanions.
Wee my, and ought to love them with the
love of pitry, but not with the love of delight
and complacency : if thou love them,and delight
in them, itisafignethou art dead- alfo $ yet in
D this
1 8 The Spiritual! death in fane.
this -we are to blame, that wee doe not more piety
them, and feeke their filvation, butwec muft not
delight in them, and make them our familiar ac-
quaintance, for wee can never thrive in grace till
we leave them: for although they bee dead, yet
they have a leaven which wilinfeft thce,although
thou pcrceiveft it nor. Wee ufe to fay, wee will
makeufetoourfelvesof the good in them, but
kt the hurt goe : bin wee cannot doe Co ; for wee
are infenfibly hurt, when we thinke we are furthell
Simile* from.it : Even as a man is tanned when he is wor-
king in the Sunne, and hee never perceives it 5 fb
doth their company infeft us infenfibly, when wee
thinke lead of it : It's therefore but a folly to pur-
pofe to ferve God, and not to breake off their
Simile* company; yea, it is aplainecontradi&ion. Every
man is compared to a coale, he is either living or
deads if he be a living coa^e, hee will kindle him
that is next him 5 but if hsebee a dead coale, hec
thea will blacke and fully thee : Even fo it is with
company, if it be good aad zealous, it will kindle
our affections ; but if bad, it will bee fare to
infe let us there-
fore ftirre up our fclves to thankfulncfle. iW, as
wc nay read, Rom.j. 24,25. joynes thefe two to-
gether, his deliverance, and his thankfulnefle ;
O wretched mm that I am ! Who (hdl deliver me from
tbtfi?Qftj vf dmh ■? Ithahke God^ through lefu* ChriH
our Lord. Iconfdlethe world efteeines not this,
but if they h*ve riches therein,they rejoyce ^ and
fo like thj dunghill Cocke, orunskilfull Lapida-
ries, prcferre vame things before * his precious
Jewell s but they that have once found the fweet-
neflc of ic, will not lofe it for a world : for if wee
have but this, what though wee lofe wife, chil-
dren, goods, credit, and good name < they are all
too light being layd in the balknce with this. Doc
yee every one therefore coniider who it was that
gave thee this, and to him yeeld all thankfulnefle.
Let us love much, becaufe as much is forgiven, fo
much is given to us : Paul was much ftirred up
with this confederation, thinking that he could ne-
ver doe enough for Chrift, who had done fo much
for him ; as appeares in many places of his E-
piftles.
The fourth Ufe we will make of this point, is, y H
Ifvve are all dead in trefpafles and finnes5then this ^4*
teacheth us how we fhould eftceme of the means ftcem'eVtfce
of grace : if wee are dead, then it muftbeesn mtanesof „
Omnipotent power which muft quicken us. Alisiacc*
D 2 the
Tone amine
ow fclves
whether »c
hare life in
us or no.
20 7 he Spiritual death in finnel
themeanes, as the Word preached, the receiving
the Sacraments,&c. are but dead letters, they are
butaspe'nnes without inkc, God muft put inke
into them if ever they be efteftuall : and therefore
as weemuft not give too little to themeanes, fo
w^e muft not give too much, nor reft in them.
When wee come toheare the Word preached, it
is not the hearing of the Minifter, but Chriftm
the Word preached, which makes us live. It is
goodtohearethe Minifter, but except wee hcare
another voyce fpeaking to the heart, as his doth to
the eare > we fhall never be the better : it is Chrifts
voyce in the Word which doth quicken and put
lifeinourfoulcs. But here let mee war ne you to
take heed of breaking the Conduit-pipe from the
Fountaine j if thou heareft and profiteft not, know
that iris becaufcChrift fpeakethnot to the eares
of the heart j as well as the Minifter to our out-
ward eares.
The fifth and laft Ufc wee will makeof^his
point (hall be, If that naturally all jnenarccJead
in finne, this fhould teach us to try our fel ves, and
iee whether wee are dead or alive. Consider the
Jhortnefle and uncertainty of thy life here : Mans
life is like an houre-glaffe ; if itrunneshis cour/c
it is but an houre,and it may be broken before it is
runout:ye havebut a fhort vvfiile to livehere,accor-
ding to thecourfe of Nature, and yet perhaps that
courfemaynot runneouttoo, it may bee broken
off before wee are aware "5 and then for ever, ei-
therin heaven ejr hell, wee muft abide hereafter:
Oh
I he Spiritual! 'death infinne\ 21
Oh then never be quiet vntill you fee wihtheryou
ihallgoe, toeternall blifle, or everlaiting woe.
Here the Diuels triicke is to put it into mens heads. How the d>
that a civill life will /erue the turne: but he dea- ^if^n"
lcth with them as thofe that take gold from in-
fants,and give them counters and rattles : and thus
he would keepc them from this confideration, per-
fwading them of the latitude of religion, and tel-
ling them that they arc well enough, feeing they
are troubled for fome finnes, and doe fbme duties,
perhaps,in private _, butthis you may doe,ani yet
be dead (till. If he cannot prevaile this way, then
he will labour to hinder them bydrawingthem on
in a voluptuous courfe of life, or with worldly
cares, and ibdrawech them from themfelves, and
fb makes them never to confider what they are do-
ing, nor whither they are going : and therefore is
itthatirvtheGofpell of Saint Lukey chap. i6.the
prodigall Son is fayd,to come home to himfe/fejwhen
he once beganne to confiderhis eftate : Although
th&rconfcience tell them all is wrong, yet theta-
brets of lufts and pleafures make iuch a deane
where they are,tfiat they heare it not, and Co never
confider : . nay, if that Chrift himfelfe againe, or
the fonnes of Thunder fhouldfpeake, yet except
Gods Spirit fhould inwardly worke, it would not
make men ferioufly to confider their eftates : It is
the hardeft thing in the world to make men fenfi-
bleof life and death. Let us therefore bee mo-
ved in particular to confider whether we are dead
or alive.
D 3 If
%% i The Spiritual/ death iufinnel
Twoficncsof If thou art quickened, thou (hale finde,one time
ourqmckning or other, thefe two things in thee ;
i . Firf t,Thou once hadft a deepe and fenfible con-
sideration of thine eftate by nature, thou wcrt
deeply affefted with it, fo that thou faweftwhat
need thou hadftof Chrift : till thou haft had this
confideration, thou art a dead man. I know God
canfave thee without this, hee could come with-
out the terrible voyce, as Chrift could have come
without John Baftijt before him, but hee will nor,
neither ever doth,becaufc it is impofliblc for a man
highly to cftecme of Chrifttill hee is thus hum-
bled ; for hee never will prcferre him in particu-
lar anions, and take him with all croffes and lof-
fes, till hee fully fee what need hee hath of him5
which he cannot untill he is thus humbled.
Secondly, Confider if thou wert ever changed
*• from what thou formerly wcrt $ neither is it a
flight change that willferve, but it muft bee both
conftant and generall 5 it muft not be for a month
ox a yeare, but daily and continually. Itmuft bee
fuch a change that all where thou liveft may fee
it j thou muft become a new fdulc in another bo-
dy : Thy change muft be fb great that thoumayft
fay, Ego nonfum ego, I am not my felfe, 1 am quite
another man: There muft be as great a change
inthee, as there is in a white cloth when it is died
blackc. Such a change was in /W, he was conver-
ted from aperfecutorto a Preacher : So thou muft
ofaLionbcmadeaLambe : there muft as much
difference be in us,asis between winter &fummer.
And
Tfo Spiritual! death infinite \ t$
And now leeingrhe time of thcJSacram.cnt is at Anapplicati*
hand, let us all examine our felv^'s : we muft not onto examine
make excufes to keepefrom the Sacrament, but as fontl™^
all., Nebem.g. were to come to the Pafleover, elfe ceive the sa;.
they were to be cut off from their people, except cramcnc>
they could fliew fome good caufe $ fo I know
no reafon why it fhould not be fo ftill for the Sa-
crament. But againe, on the other fide, if wee doe
come, and are dead men, me come unworthily, and
eat anddrinke our ovone damnation in not dtfccrnmg the
body of Ckrifi) i Cw. 11.29- which we doe when
wee doe not fufficicntly cftceme it, and conceive
not what rightwc have to, which was the Cor in-
th/ans finne$ for they knew well enough that that
did reprefenthis body. Let us therefore take heed
wc come preparedly j for as God ftrooke Fzzah
for touching the Arke with polluted hands, aad
Nadab and Abihu for offering of ftrange fire, fo if
thou come unpreparedly to the Sacramcnt,he will
flrikethee.
But toreturneto the poynt which was even now
handled, That all men arc dead in trefpafles and
finnes, becaufe it is point which coacernesall
forts of men, wee will a little further confider it,
and in the next place fpeake of the nature of dead The narure 0£
men, d?admcn-
Dead men are either, Two kinds of .
1. Suchas arc ftarke dead in fihne, and doe ipkhuaiij
make no fhew at all of life \ as arc all open d*^0*11,
prophane,and notoriously wicked men.
a> Such asare dead if*decd>aad in truth3 butyet:
make
i
24 Ths Spiritual! death injinne:
makeafliewof life, ontwardly fecme to
have it 3 like the Angels, that have appeared
many times inaflfumed bodies, but yet have
none of their ovvne that is true and fubftan-
tiall i and thefe are chiefly diflfcmbliiig hy-
pocrites,or men meerely civill.
F'ftft \ &&> This ftarkedeadne(fe, without any flic w
d"adncffe.C at all of life, of which fort wee have every where
too too many ; confifts chiefly,
1 . In the privation of life.
2. In an a<3ive pofitive principle.
Now there are certaine fignes arifiug from both
thefe, and they are
i. Pofitive.
2. Privative.
j.01. ve l The Pofitive fignes of a dead man, arc thefe
iigne* of dead three:
men- , Firft/ All thofe whichliveany life, whatfoe-
A carcicflc ver lt be, feeke fuch things as are agreeable topre-
n^gkftof ferve that life, and hate the contrary : as a man
goodncfie. thatlivcthanaturalllife, looketh for food, ray*
mentj&c. fo in the life of grace, there is an apt-
nefle to cleave unto goodnefe, and unto Chrift, as
iron doth to the Loadftone .• So a man that lives
the life of grace, his delight is in praying,hearing,
reading,&c. but his lufts, theyarc agritudines m-
;%*,the foules ficknefles $ they are as thornes to his
fides, and finoke to his eyes, and he is never well
or at quiet, untill they are removed and gone : but
a wicked man, one that is dead in finne, he is ficke
of goodnefle ( as the other is of vvickedncfle) and
weary
The Spiritual/ death in /nine: 55
weary of it ; he is too ftrait-laced in it, and there-
fore cannot brooke it. A godly man hath an in-
ward aptnefle and inclination to ierve God, as fire
naturally inclines togoe upward : indeed hee may t
fbmetimes contrail impurity, and have fbme cor- %
ruptions, yet they are but as mudin a cleere and
living fountains, they are foone waflied away ; but
wiclced men are like ditches which are full of
mudde at their beft, and there it lyes and con-
tinues.
Secondly, Another pofitive figne of this dead-
nefle,is, When a man lies in any living luft, or a lying mil in
knownefinne : for as a mortall difeafe and life any luft,
cannot ftand together,no more can a living luft and
the life of grace. That is a living luft, when al- .
though fometimes hee may have fits of refilling, wh« hfSl u '
yet he alwaycs gives over, and ftill yeelds to that
luft, faying, It is their nature, and th#y cannot
choofe but commit it, they know not how tore-
fift it y when as if there was fome prefent Judge-
ment threatncd thee, upon the commiffipn of it,
then thou couldeftforbeare : This I call aliving
luft, and although it be but one, yet if other lufts
tempted thee as much as that,thou wouldeft com-
mit them alfo : if thou forfakeft other finnes, be-
caule they are finnes, why forfakeft thou not this
alfo? Gal. $.,24. They that ' are Cbrifis7 have crncifi-
edthefefb, &ith the affetf ions and fafls. There is in
every man a body of luft ; if any jnember of that
body be unmortified, he is yet a dead man. 1 Tim*
5. 6. Skewbxhliveth in fleafure^is dead while (hee is
E ■■alive,
li The Spiritual! death in (iwe.
dive. Some may keepe thcmfelves clcane from
fome finnes, but that will notferve • for if they
Jive in any knovvnc finne, they are dead.
Thirdly, athirdpofirivefigneis,VVhenaman
An amipatty hath a fecret antipathy againft God and godlineflc.
to God and Some beafts natrtrally hate fome colours ; fo
go mcflc. ^ome mcn^ out o£ a nacura|| inclination, cannot
endure goodnefle it felfe, though they prttend
fomccaufe. I call it an antipathy when a mans
flomackerifethagainftathing, and hee knoweth
not wherefore: fo they hate goodnefle, mcercly
out of a naturall abhorring of the thing it felfe, al-
though they pretend feme caufe for which they
hate it. They diflaft holinefle of life, and for no
juft caufe : if it be you diftaft fuch men as profeffe
an holy and pureconvcrfation, onely becaufe they
doe not conformc fas fome pretend,,) why doe you
diftaft thofe alfo that doe conforme i If you dif-
like the profeffbrs of an holy life becaufe of the
hypocrifie they have found in them, as fome have
not ftoodtofay, why doe you alfo diflike thofe
that you arc fure are no hypocrites * They cannot
define the holy man they hate, but have a fecret
naturall hatred to them they cannot tell why : but
weknowthereafon well enough ; it isbecaule
they livea contrary life to them, and therefore
cannot agree ho more than fire and water : indeed
fire and water may agree in rcmifle degrees, bat
not in inrenlej f o thefe men can fuffer thofe which
are indifferently holy, but if they come to any
perfedion and height of holinefle, then they can-
not
The Spiritual! death in finned 27
not endure them. Now the Apofllefayesexpref-
ly, 1 Ioh.$. 14. By this we know wee are tranflated from
death to life^ becaufe we love the brethren : hee that lo-
veth not his brother ', abideth w death. So that it is an
infallible figne of deadnefle not to love the bre-
thren: ifthouhateft the Saints 5 nay, if thou lo- . "
veft them not 5 nay, if thou loveft them not accor-
ding to the meaf iire of grace that is in them, and if
thou art; not grieved for any of their finnes, by
which they maycaufe fcandall, or bee difgraced,
thou art yet a dead man. And fo much for the po-
fitivefignes.
2 The Privative figncs of deadnefle follow *'m p™thr*
i_. 1 re '"gaesofdead
which are thefe five : „£n>
The firft priviti ve figne of deadnefle, is want of 1 .
fpeech : He that is dead,is fpeechlefle,and breath- piv«ion oC
lefle; fo he that is dead infinne, in all holy things pcec
il fpeechlefle $ Out of the abundance of the heart the
month Jpeaketh, faith Chrift in the Gofpell, Matth.
12. 14. When the mouth is fpeechlefle, the heart
is empty. Some that are dead in trefpafles and
finnes may fpeake well fometimes ; but there is no
living man but doth fpeake well. Efa.19. 1 8. Thofe
that belong to Canaan^ willjpeake in the language of Ca-
naan : Their language will ihew whether they are
Galileans or not: every man delights in operati-
ons agreeable to their habits. Here you may
learne to judge of your felves, by your words^ not
by fome words that are fpoken by fits, but by thy
ufuall and cuftomary fpeech, that is a figne of that
that is in you. The godly fometimes cannot fpeake
E 2 godlily
Privation of
hcac*
QhUU.
bdnfef
SdftcnciTc,'
x8 The Spiritual! death in finned
godlilyand holily; as aFountaine fometimesis
itoppcdup, Co that it cannot fend forth pure
ilrcames, yet take away the rubbiflnhat flopped
it, and then it will runnc cleare agame ; cyen £0
it is with the godly •, and therefore confidex your
ordinary fpeeches, if they be not holy and good,
it is a figne that you are a dead man.
The fecondprivitive figne is Coldnefle ; when
a man is dead, he growes cold ; fo is it with men
dead in finne ^ they may pray, but it is coldly 5 and
fo in all other holy duties they are very celd.
Butfome man will be ready to objecfc and fay,.
You tell us of coldnefle, but for any thing I can
fee, there is as much coldnefle in the beft men &
for your godlieft men are fometimescoldin their
prayers. .
It is true ; but there is this difference betwecne •
the coldnefle of a godly man, and a dead mar> j If
the meanes be ufed to a godly man, it doth bring
life to him againe: if he be rubbed and chafed with
admonitions, orhaththe^awteof the Word,
he will recover his heat, becaufe the inward prin-
ciple of heat fHll remaines withia him. But to a
wicked man ufc never fo many reproofes, or ad-
monitions, heewill (till remaine cold : Let this
Therefore bee a certaine tryall, if after all admo-
nitions yon ftill remainccold,you are dead.
The third privitive figne is Stiffeneflc; a dead
man growes ftiffe, and in what pofition bis body
Isinwhenitis dead, in the fame it will remaine,
you cannot bendic 5 foisic with men ipiritually
de^
The Spiritual! 'death in finntx 2$
dead, what courfe they take, what opinions they
hold, whit company they keepe, they will not bee
changed from them. Rev.22.j1> Hethat is filthy,
let him be filthy fill : that is, he will be filthy ftill,,
they will not be changed : If that they hold to be
Gods will, be Gods will, fo it is, then they are
right 5 but it is not becaafe it is Gods will, but be-
caufe his pleafure fell on what they held. As a
ruftie hand of aclocke, it turnes not with the day, Siw^e'
but ftands ftill; but if the time of the day chance
tobefuchasitftandsatjitistrue; not becaufeit
moveth with the day (as it fliould) but becaufe,
the day hath fell jumpewithit: So thefemen, if
Gods will hit with theirs,they will doe it ; if not,
they will crofle it: This is a figne of «a dead
man. .
The fourth privitive figne is SenflefnefTe , hee 4
that is dead, is fenflefle : fo it is with the fpirituall £^/tiofl oC
death, thereis no fenfe in ity they can neither fee,
hcare,nortafte. .
I but fome man will objeft and lay, that is not QhUft.
true alwayessfbr even the wicked fomctimes know
matters of faith 3 nay, and fometimes they rellifh
them too.
Tothislanfwer, Asitisfaidofthedeadldoll, $££'
iomay itbefaidofthem:i\/4M3.i3.£^^ have opened!*'1^
and fee mt fares and hear e not \ .
Firft for feeing, they fee not aright : Gods chil-
dren lee experimentally, the wicked only by con-
templation -7 and there is a great difference be-
tweenetfiem3 for asweefeethereisa g&atdiffe-
E 3 rence ■
5 o The Spiritual/ death in (inne.
rencc betwixt knowing fire to be hot, and the fee-
ling of it j fobetweenea meere notionall know-
ledge of Gods will, and a knowledge 'that doth
like and approve it.
Secondly for tafte, they finde no tafte in Gods
Word - or if they findc any, like a vitiated pailat
they account that which is moll fwect to bee very
bitter.
Thirdly for fmelling, theyfmell nofweetnefle
in Chrifts name, whereas to his Saints it is a
fweetoyntment poured out,that perfumtth all the
roome.
Fourthly for feeling, they fecle not whether
the Law or Gofpell be applied to them, rub over
their skarres, and make themrunne downewith
blood, they are notwithf landing all thatfenflefle
ftiil : they may have a counterfeit feeling arifing
from a naturall confeience, but to have fuch a fee-
ling as may drive them to Chrift,they cannot; and
therefore ftillthey ar£but dead men.
The fifth figne is this, A living member, if the
Nbf/mpatVii- body be in danger, will have afympathizingand
zing in the feeling of the danger ; as the hand will lift ltfelfe
what* f up to five the head, fo now if we hearing the cafe
of Geds Church in what danger it is, if wee take
it not to heart, or be not affe&ed with it ( efpccial-
ly now we are put in minde thereof) k is acertaine
figne we are dead men: Wcftould have the fpi-
rits that Mofesznd Paul had, who even wifhedto be
ftroyed, fo they might five the Church. Mtfcs^
rather than that fliould pcriih, would have his
w.imt
5
Tb? Spirituall 'death infmne I 3 t
mme raced out of 'thebooke of life : Paul, for the
Churches fake would bee anathema. It is a true «
figne of a living member to bee touched with o-
thers miferies-j. this was an extafie of love, in
whifli out of love to the Church, they forgate
themfelvcs! This here wemuft know, that if the
creature could deftroy it felfe for God, it could
not but be well,becaufethe good of the creature is
more contained in God than in it felfe,. as the
beame of theSunneisrnore contained in the Sun
than in it felfe. Now is the time of considering
this, now is file time of more than extraordinary
fading 5 now if you have any feeling, you will
(hew it; if you are living men, now you will
fhew your (elves 5 now the Church lyes in tents,
and wallowes in blood, now the foundations
thereof are fhaken; never was the face of Chriften-
dome infuch danger as now it is. Doe wee thinke
to (tend now others fall 1 If the fi re be at one end
of the building, (hall webefafe which are at the
other end < (for all Gods houfe is but one buil-
ding.) Are not they our brethren, andfonnesof
the lame father i have they not the fame fpirit ?
are they not of the £ ime profeffion f (hall wee not
then bee ready to helpe them ? wee cannot (end
armes over to them, but wee may fend up prayers
unto God for them : Chriftiatis are ftrongcrthan
Politicians, and their prayers are armies. Let us
therefore doe what wee can, the ftorme is notyet Two &h
quite over. move us to
' Now there are two things that may move us to chwSw*
this: . i. The i cry.1
)gsto
■•fu
!•
■2.
jo Th* Spiritual! death infnm:
i. The greatndle of the Judgement.
2. Our ability to helpe them.
Firft, The greatneffe of the Judgement :
It will prove the extinguishing of GodsChurcfa
and the Golpell, and when that is oncegonc5what
are all other things 1 It was a good faying of that
Saint, Thatbrowne bread and the Gofpell was
good cheare ; what are all our houfcs,lands,&c.
if this Spirituall food be wanting ?
Secondly, Confider our ability to helpe
them.
Wemaydoemuchby our praytrs s hee that
knoweth not his flrength, ufeth it not : Did not
oncMofes, one Eliab ftand in the gapped They
didnotthefe things as they were extraordinary
men, but as they were Gods children: We may
byourprayersdoeas much; though one childe
may have better gifts than another, yet common-
ly the father loves'all alike ; fo God (although
they had better gifts than we) will grant our pray-
ers as ioone as he did theirs.
But fome man will here bee ready to make a
iW' queftion, and aske me,what I would have him doe
for the Church now ? he is but a fingleman, and
therefore is unableto doe much himfclfe alone.
isfafa I anfwer, Though thou canft not doe much, yec
what wc mufl thefe things thou mayeft doc -y and therefore,
d°hf°hhs I# Pray for it: God delights- to bee called up-
UKt * on, for clfe his hand is not taken notice of i but
Pray for ic, then we Ice his hand, and acknowledge it, when
wee fee him granting our defires. So that the
ftrcngth
the Sfmtmll death in finite) g^
ftrengthof aland lyes in ChrifUans, and their
ftrength lyes in their prayers, as Samffons ftrength
didinhish:dre. Of«:entimespnyeris raore avail-
able than fighting : Mofes prayer in the moun-
taine, did more than lojhuahs fighting in the vallies.
If Nmh^D aniel^ and wb food before we (faith God,
£zek. 14.20 J they fhodd not prevaile : which fhew-
eth, that if any thing could have prevailed, their
prayer would : So alfo Luther atrributes all to
prayer, as may be feene in divers of his Treatifes.
Now this prayer which I urge unto you, mud
1 . Not ofiely be fmall expreffions of the mind, Our Prayer*;
but now God look es forftrong cryes, and longed b^fcr:
continuance in prayer. Mofes prayed all ddy : vent*
Chrift, which had leffe need than we have, prayed
all night 5 Daniel three weekes : therefore wee
that have more wants and needs, ought to bee the
more fervent.
2. OurprayersmuftbeSpirituall, not out ofspkituaiz. *
felfe-love 5 as to defirc the iafety of the Church,
that fo under it we may lead a fafe and quiet life -y
but out of meere refpeft to God, and love to
his Church.
3. It muft be a prayer of faith 5 fotheApoftIcofFakb
faith, 7^.5.15,16. The prayer of f tub [hall five
the ficke^&c. And a little after, The effectual! fr~
vent prayer of a righteous man avadeth much: Now
there is no man righteous without faith : fo acor-
dingto their faith Chrift ftill yeelded to them.
4. Pray with conftancy and feryency.- it is not With Con-
for afhatchandaway,that is ph^ng toGodsbut a ftaiiCy'
F con- -
j 4 The Spiritual! death in (ime\
conftant performance of duty which hce accep-
ted.
Of jigjuci 5- It muft beethe prayer of a righteous man :
ouineflc* Therefore, Micabi. the Prophets fought unto
God in the time of trouble, but prevailed nor.,
becaufe they were not righteous : for it is faid
there, verf.j. Doe not my words doe go&itobimthti
wdketh uprightly , let us marke who is a likely man
to joyne with us,and not let him pafle.
4 A fourth meanes to doe good to the Church, 4;
is, to doe it in due time: Jerufalem had a time to rerforme&N
feeke God 5 if then fhee would have fought, fheetIC:
might havebeene faved : And Chriftcomplaines,
Ztth 19.41,42. faying, If thouhadHknowne,eveit
thouinthistl)ydayy the things which belong unto thy
peace! but now they are hid from thine eyes. And fo
before Chrift, the Prophets of old complained of
the people ; as ler. 8.7. Tea, the Storkein the heaven
knoweih her appointed twesy and the Turtle, and the
Crane, and the Swa/kw obferve thetime of their com-
min^but my people know not the judgement of the Lord.
P2' The
time.
2 6 The Spiritual! death in pnnel
The time to feekc unto ths Lord is now : Some
Judgements are fudden,and have no fore- runners*,
astheGunpowder-treafon, in fach.God lookes
not that wee fhould meet him by repentance, be-
caufeweknow them not : Others, ufe Hngr.
fuch as fend feare and rumours before them, as are
thofc mentioned bythe Prophet^E^.2 2. 30,31.
there God expels we fhould make up the hedge,
andftandinthegap before him, and fo meet him
with repentance to flop the judgement,
with Comi- ^ *rjlc fifih meanes to doe good to the Church,
is this, I^t us doe it with continuance: It may be
while the newes is frefli wee will bee fervent in
prayer^ but often the newes altereth, andfomc-
times.it happens to be good, and then weeleave
off: But this mult not be ; wee naufl: bee conftant
in thisdutie, to the, very uttermoft end of all;
there may be ebbs and Sowings, but itisthelaft
iflue which brings all : therefore let us continue in
this duticof rafting and praying, that wee may
trie that laft iffue of al.lt is the common fafhion to
make theafrMions of thcChurch onely a wonder
of nine dayes. This was the ] ewes fault/^.j^ 10,
1 r . When they heard of their enemies/or a while
they would pray. But although the newes bee
good, yet flill continue as the importunate widow
did to the Judge, and your importunitie will
move God. Set therefore to it, and continue in
itj Pray for Iemfalew, let thofe frofper that lave far >
pCAce,Pfalm.i22.6. Mourne apart, every familie
^port: Itisnotenoughtohearethis:andtoletthe
Moni-
The Spiritual/ death infinnii 37
Minifters voyce be to you as one that fing an(* frefentlpbe Fowles of the aire dtvou-
Masth.i^/ red it j verf '4 ) The fecond was humbled a lit-
tle, but not fo much as to lufferfbrhim, (The
Sunn* f arched them for lacke of rooting, verf 6. )
The third lort were fo farre humbled for finae,
that they fuflfcred fome perfections, but would
not part with all for Chrift, the world they eftee-
med more ; The thornes chtakedthem, verf.y. ) But
the fourth ground was fully humbled; that is,
they were f© humbled ia a fight of their finne,
that they faw that they had more need of Chrift,
than of any thing in the world, and fo would part
with all for him, and fuffer any things and there-
fore they arc faid to bring forth fruit with fttience.
Others may ftay a while with Chrift, but when
that comes that they preferrebefore Chrift, then
they leave Chrift $ foruntill aman can bring his
heart to that pafle, that he can prize Chrift above
all things, undcrgoe all perfections for hisfake^
heis not foundly humbled, but is like the fecond
and third ground
4; 5 . If wee ftay thus with Chrift, yet except wee
wc will net be thus humbled, we (hall neither fuffer nor doe
iUByC^g°for any thing for Chrift. If Chrift had bidden iW,
him, (before he was humbled) to have doncfo much
for him as he did, he would never have doneic ;
but when he was humbled,then, Lordjvhat wMfl
thou have me doe ?
And the reafbn of this is apparent, if we confidcr
thefe things : Firft.
The Doffirine of 'Humiliation: qp
Firft, There arc many lufts thatdoeencimiber Rn£ t
us whileft our hearts are unbroken ; fo that there
is fuch a bafenefleon the out fide of Religion,thac
except we be humbled wee will never like it, but
fhall be offended at it ; and like proud fervants,fay
our wages are too little, our fellow- femnts too
bafe ; but on the contrary, hee that hath once
beene foundly humbled, thinkes all too good
for him.
Secondly ,There be fuch ftrong lufts to bemot- R€*f% 2;
tified, which cannot be done without humiliation,
that we care not for Chrift : our lufts indeed njay
for a while fleepe, but when once they are awa-
ked, hkcSampfen, they cracke a two all the bonds
of goodpurpofes and vowes s they are never flame
untill we be foundly humbled.
Thirdly, there are fuch contrary la wes to bee R f -,
delighted in, that wee can never frame our nature '^ J#
unto, untill we hunger and thirft after Chirft, and
then his lawes will bee meat anddrinkc untous:
for before we delighted in the Law of the flefh,
but now if we be truly humbled, we muft delight
in the law of the Spirit.
Fourthly, There are fo many ftrong lufts to be Rsafal
parted from, fo many Iptacks, which every man at
feme time or other will be called upon to offer up,
the which if hee doth not doe, hee will damne his
owne foule ; yet untill he is humbled, and fhewnc
what damnation is, he will not buy falvauon fo
deare.
For thefc caufes is Humiliation neceffaiy in the
H " firft
jo The DoUrim of Humiliation.
firft place : Thcreforcin the Scripture this method
ThcDoftrinc is alwayes ufed, by the Prophets, Apoftles, and
ofHumUiati. Chrift himfelfe, they preached ever repentance
before sanai- wd humiliation before iaiwftifi cation and juftifica-
ficarioh. tion : This was Chrifts order, as you may fee,
Uikt 4» Thus did Nathan with Davidyhe laboured
to humble him, before he told him God had for-
given him. Thus did Ionas -y Tet forty dayes and Nine-
veh (ka/ibe destroyed, Ion.^.Thus alfo God dealt with
Adam in Paradife, he intended to reveale unto him
theprc>mifes of the Goipell, and yet at the firft
he ftrikes him downe with terror that made him
hide himfelfe, then he told him of his ilnnes, and
after all reveaks the Gofpell unto him, {The feed
of the woman fhali breake the Serpents head^Gen.3.)
Thus dealt Peter with his auditors, Acts 2 . 58, 39*
Repent and be baptized every one ofyou^&c.
Thus you fee that Humiliation is fo ncceflary.,
that without it there is no falvation : Let us come
in the next place to make fbmeUfe of it.
Vfil Therefore (my brethren) feeing this is fo,con-
tentnot yourfelves with morality and civility,
except you have more in you than nature can give
you j nay, except you be all new, not patched up;
as 2 Cor. 5. Except you bee wholly changed and
caft into a new* mould, being firft broken by humi-
liation, you cannot be faved. Try therefore whe-
ther now you doe that that others will not doci
wherein elfe doth the power of Religion confift^
Try whether you have denied yourfelves, and
throughly mortified your deaxeft luft,and whatfo-
cva
The ^oSlrim ofUtimiliation* % t
ever the flefli defireth ? and whether youbee ficke
of finned regard not what the world prteeth, la-
bour you to have your hearts broken,elfeyou may
pray, be charitable and loving to others, and with
Htrod^ make a confeience of many things, yet all
will ftand you in no ftead, becaufe it comaieth not
from an humble heart : for be it never fo holy a
dutie, never fo conftantly performed, except it
comes from a broken heart, God accepts it not:
SotheProphet DuvidrmhiJfat^i.i69i'/. God
carethnotfor Sacrifices, (and yet they were his
ordinances as well as our prayers, ) onely a bro-
ken heart was pleafing unto him , and therefore
whatfoe ver you lmve done from a broken heart, is
accepted of God. But here Satan deceives men,
with gilded things • namely, formall performance
of holy duties, which when they need them (as in
the day of death or trouble) ftand them in no
ftead. As often he coozeneth Witches, in giving
them money to doe fome murders, they laying up
the money, and when they have need of it^ going
to fetch it, have found nothing but dry leaves ^ E-
ven thus will all the holy duties wee have perfor-
med from an unbroken heart faile us. They are
like Glowormes, they glitter greatly in thedarke, Smttu
but when once the Sunne comes, their light is no-
thing. SelW, before he was humbled, hee ac-
- counted himfelfe a godly msn, and none better
than he ; but afterward, hee was not worthy (as hee
faid, to be counted an Afoftle. Therefore deceive
not your felves any longer, for nothing is more
H 2 dan-
*z The T)ottrint of Hmi/iatioiu
dangerous than an unfound.hearr, therefore rake
heed it deceive you not : if you never have beene
humbled, now labour to be humbled ; for it was
that that made the Publican to be juttified rather
than the Pharifie, becaufe hee was humbled and
the Pharifie was not : and indeed none ace fur t her
from falvation than thofe that content themfclves
with outward formalities.
Now in Humiliation, for our fuller under-
Three qucfli. ftandins; of it. 1 will cxplaine thefe three que-
ftions.
i Wherein Humiliation doth confift.
2 What kinde of forrow is required in this
Humiliation.
3 How we fhall know whether our forrows
are true or not
^A * ; The firft queftion is, Wherein confifts this true
Humiliation 9
lAnfw* I anlwer, In three things:
Truehumilia-v j. In feeing your life to abound witha
but confider with thy felfe thou haft nothing good
in thee at all : Can good fruit proceed from an ill
tree i
3. In fmiting thy heart with anapprehenfion 5:
of death, hell, and mifery, due to thy finne 5 then In faming thy
wilt thou find thy felfe in a miferableeftate, ^^z^^
canft not chufe but be humbled, when in confide- ofGodscurfe
ration of thefe things, thy heart fmites thee, as
Belchazzars did him. And fo much for the firft
queftion.
The fecond queftion is, What kindeof forrow Q^/.2;
is required in this Humiliation?
1 anf *ver ; Not thofe violent flaftings of for- 4«fa* !
row, which for a while amaze like a land- Hood, ^$^1
but it milft be this : true huroilia- 1
When thy judgement is enlightned to fee thy tion-
eftate, and the judgements of God hanging over
thee 5 and after this convincing, then thy affe-
ctions are ftirred to moume for thy finne. If the
judgement bee fully convinced, the affeftions will
H 3 follow
5 4 The Do8rin$of Humiliation]
follow : therefore in Scripture, when any is
ftid to be humbled, inthofe places is flic wed that
their affe&ions were ftirred ; as we may fee, Acts
16. in the ] ay lor: and of Peter ^ it is faid of his
converfion, He went out and wept bitterly .- Soalfb of
thofe,^?/2. it is faid, They were pricked in their
hearts : for the ground of their forrow is the con-
vincing ofthe judgement, which workes upomhe
affedions 5 therefore Chrift lakh, The Spirit flail
come to convince the world offmne,&c. loh. i <5. 8 .The
other forrow not arifing from this convincing of
the judgement, is but a palfion, andfo is ftreight
gone 5 this is aa affe&ion, and fo is more perma-
nent although it is ftiller,as the deepeft waters are
ever ftillcft. And fo much for the fecond que-
ftion.
- ' Thethird queftion is, How fhalliie know whe-
w*PV* 3 • tjjer t/jCfe fo trowes of his be true or no ?
v4nfa. Tothislanfwer, Thereisan Humiliation not
How toknow deepe enough, a Height Humiliation 5 and there is
tr uc ionow* another too deepe,which fo drownes vs in forrow
that it takes awayallhopeof falvation,and brings
defpaire, fuch was the ibrrow of ludas and Acbito-
phel: but the third and true, is an indifferent be-
tweeneboth: fometimes there may be an humili-
ation and no grace, as there may be a plowing and
How true Hu- no f°wing- But true humiliation differs from other
miiiacion d\U forrowes thus :
thcr fo°r? °" Krftjn the rice of it : both a godly mznund m
i#10W' hypocrite may;- firft, be wounded with Gods
in the rife, wrath : fecondly, defirc freedome from hell 5 but
Th? TJoStrine of Humiliation. ff
into the godly God doth inftill gracious feeds,
whereby hee is humbled for finne as wefl as hell,
and defires g race as well as mercy : But the hypo-
crite onely defires mercy and freedome from thefe
torments, and therefore when the terrour ceafeth
his holinefie and defire of goodnefle ccafeth, and
io being eaftd from the torments, he cares for no
more; but the godly hee defires to be joyned to
Chrift, and to have his lufts mortified..
Secondly, in the continuance of it : hypocriti- *;
call humiliation may be longer or fhorter, but it is In &e comi-
never conftant, it dothvanifh; but truehumilia- £S^/;
tion doth laft all the life long. The humiliation *9;-
of hypocrites is like iron, which while it is hot Simile.
in the fire you may fafhion it which way you will,
but when it is once out, it is prefently ftiffe againe :
So Pharaoh as long as Gods hand was on him, hee
would let the people goe, but asfooneasthefirc
ofaffli&ion was removed, his heart was hardned $
fo was Ahab and*SW. But in true humiliation God
takes away the iron heart,& gives an heart of flefii,
fothat although it may be brawnie a little, yet ftill
it is flefti : Hypocrites fo long onely as they are
under the- judgement are fofr, but the heart of the
godly is al waies foft. • % I
Thirdly, by the fignes of brokennefle of heart: ^dc^f|f3
Now brokennefle of heart GonwitioM of
i . Heales our finnes. Firft, the beloved, the heafS- „
mafter finne, and then all the reft: other humilia- 5^^" ourt
tion skinne over,but cures not ; it ftops theftreame
for a while^but \t keakes out againe : k may caufe
you
^6 thDcSirine of Humiliation]
you to make many purpofes to leave the finne;yea,
and co leave it awhile, but you willremrne to
themagaine -, whereas if one bee truly humbled
heisftrongcragainftthat beloved fin than againft
any other ; not but that hee hath ftrong inclinati-
ons to that finne, but hee is more fhyeof it, and
fhunnes the occafions of that finne, becaufe hee
hath fully felt the fmart of it, and hath by his hu-
miliation feenethat finne more than any other.
Now after the beloved finne is once healed, then
- v the other finnes will foone be healed s as in a cloth
$***«• ^ j^^Qg out a deeper ftaine, the fame labour
doth wafli out lefler ftaines.
^Ttcaufetft 2. ; It caufeth love of Chrift : So Mary Magda-
JovctoCfanf j/^ becaufe flie was humbled much, and fawthat
Chrift had forgiven her much, therefore flie loved
much. So iW, who was much humbled, ever
exprefled a fervent love to Chrift, as we may fee,
Acts 21.13. where hee faith, having beene pcr-
fwadedby his friends not to goe to Jerufalem,
7 am ready not to bee hmd> hut alfo to dye for the name
of the Lordlefus: aswhofhould fay, Ifeare no-
thing, becaufe I care for nothing but Chrift. So
alfo, 2 Cor.j.iq. he faith, The love of Chrift con-
firaineth mee : and therefore when by humiliation
we fee what Chrift hath done for us,wc thinke wc
can never doe enough for him.
Signsto know Now you may know if you love Chrift or nots
whether wc by thc£e fignes : . ^
no. The nrft figne to know the love of Chnft, is o-
i.Qbcdiwcc bediences Hee that loveth Chrift, keepcth his
Com-
The. DuUrine of humiliation} ^
"Commandements, and they arc not grievous un-
to hira.
The fecond figne is this ; If you love him, you 2, Afoaion
/hall finde in your heart that you love him, your towards bin£
heart .will be carried towards him 3 as I can tell
if I love a man, for then my heart is carried to-
wards him.
The third figne to know the love of Chrift, is $. The light
thjs $-It caufeth me to efteeme of fpirituall things, p»'iw»jgoffpi*
.to p viie them at an high rate, and other things lit- mua wg9t
tie worth : for when -a man is foundly humbled,
askehim then what he defires moft,he will anfwer-
Chrift and Grace, and that his corruptions may .
ceafe in him 3 as for outward things, hee pafleth
not for them: as a man that fees he muft dye, hce
cares for no outward wealth, take you that, give
him onely the pardon of his finnes.
The fourth figne of the love of Chrift, is this j
It maketh himcontent with the meaneft conditi- ^^Xhcf
on. The prodigall Sonne, when he was humbled, meaneft con-
fo he might be in his fathers houfe he was content; d"1011* .
he liked the meaneft condition, even to beafer-
vant j lam unworthy to be thy fome, make mee as one
of thy hiredfervants^ Luk. 15.21. So iW, after hec
w^s humbled, thought hinafelfe unworthy for the
Saints company, and that not for a fit onely, but
even ever after he ftill cryesour, I am unworthy to
beanApoflle. ThusNaom, returning home to her
Countrey, fdid^Jhe went outfull, and yet hadno-
thing but her felfe, fonnes, and husband ; fhe ac-
counted anything too, much for her. If a man
I ones
5 8 The Do&rine of Humiliation.
once come to be verily perfwaded that he is wor-
thy to be deftroycd, hee can with patience beare
anyloifesandcrofles ^ for the*fe are nothing to
death, which he knoweshehajth deferved •> there-
fore what impatience foever thou haft, fo much
art thou fhort of true humiliation.
1* Feare of of- The fifth figne to know we love Chrift3 is this ;
knirngGod. It makes us fearcfull of offending God : tender-
neifeof confeience is ever adcording to themea-
fureof true humiliation ; for by how much the
more we are humbled, by fo much doe wee fearc
to offend God,and labour to walke obediently un-
to him. E fay 66.2. the Lord faith, TobimwiUt
look that ispdore and of a contrite fpir it ^ and trembleth
ax my word: If thou art of a contrite heart, thou
wilt tremble at his words ; that is, at his Com-
mandements ^ fuch an one feares to breake any
Commandement, he is fenfible of the leaft finne :
Hence it is, thatPw. 2S. 14. feare is oppofed to
hardneffe of heart; Happy is tbemmtbat fearetb aU
tvay^ but he that hardnetb bis heart (ball fall into mi f
chief e: Nowtheoppofitetohardnefle, isbroken-
nefle of heart, but feare is oppofed toitbecaufe
it k a figne of brokennefle of heart. Now this for-
fulneffe ftands in two things :
1. In a facility to be convicted of any finne;
for he that is not thus broken in heart, ftands out
with God, and will notyceld unto him.
2 . In a feare to offend God ; for when fice k
once convinced, he labours to doe according ft> his
knowledges and thenis afraid to cWpleafe God;ei-
titer. x-Ia-
the rDoSlrine oftimittatlon* ^9
1 In committing the leaft finnejas Mofes would
not leave the leaft hoofe behinde him $ an^
as lob feared left his formes Jlwu/d have finned
in heart, lob 1,4. He was fo truly humbled*
that hee would not facrifice for owne finnes
onely, but even for his fonnes alfo, and that
the leaft, the thoughts of their hearts.
;2 In omitting the leaft good duty, or doing it
formally ; which thing the hypocrite cannot
doe, becaufehehath not this tendernefle of
conscience.
Thefixthfigneof thelovcofChrift, is this- *Jhe finding
It makes Gods Word Iweet unto us 5 as it was to ?nf [hec^Ecfof
David, Sweeter than the bonie and the home-combe : God*
Crummesarelweettoan hungry man; fo if a
man hunger after the Gofpell, it willfc fweet unt&
him. Indeed if the Word be fweetencd with hu-
mane Eloquence, it may bee fweet to one that is
carnall(forfoitispleafing to nature,) but if the
purer it is, and the more it is federated from thofe
|;audy flowers ; if the more piercing it is, the
tweeter it is to us, then it is a figne of a broken
heart j for it is a reproach to thoft that have not
a broken heart, and £b it cannot be iwcet : as wee
may fee, Ier.6.10. where the Lord faith, Behldy
their eat e is uncircumcifed, and they cannot hearken:
behold, the Word of the Lord is unto them d reproach9
they have no delight in it. Andagaine, the Prophet
iaith,/m 15. 1 6. Thy words were found, -and I did
tat them, and thy Word was unto mee the joy and rejoy-
x'mg of mint hem: It is joy and rejoycing to thofc
I 2 tha£
Co The T>oSirine of Humiliation}
that have a broken heart, as the Prophet had : nay.
the (harper it is, the more they delight in it.
7.Mcekeneffe The feventh figne of our love to Chrift,is this •
of fpiric, jt caufeth meekneffe of fpirir. The Jpirtt that dtvel- '
kihin us (before we are humbled ) luHeth after en-
vy, Iam./[.$.aow every naturall man is fo 5 but he
that is of a broken heart envieth not, he fpends his
anger on himfelfe, and lookes to his ovvne offen-
ces fo much, thathe regards notothcrs.
OUeSm But fpme man will here bee ready to objeft
and fay, My nature ishafty, and I cannot fup-
prefTeit.
v4*f»:' Tothislanfwer, It is true, everyone by na-
Humiliation tureisa Lion $ but grace when that comes,it turns
changethour us into Lamb sand meeke Sheepe. Luk.^.q. icfm
cryes in the wilderneffe, Prepare the way of the Lordy
drc but how ? by Humility : Every bigbmoun-
taine and bill fhall be digged downe^and the crooked jhall
be made firaight^ andt be rough wayes jhall bee made
fmootb : Humility, which prepareth for Chril?,:
diggeth downethofe high mountaines,and maketh
plainethofe rough wayes. I deny not but that
fomtimesGods child may haue a paflion of anger;
yet the peace of God rules in his heart, although
that fometimes breakes out as a rebell, but it d wels
not in him ; Chrift is meeke,and fo are all his. And
ipmuch for the third queftion.
Now to proceed further, in the explicatipnof
Humiliation, and come to the fourth queftion,
which is this,
9s*fi*4k JiYjwher . this Humiliation muft be inall men.
as
The DoSirine ofHufniliat'ioni 6 1
as well in thofe which arc wdl educated, and
have fallen into no groffe finnes, as in o-
thers t
I anfwer, yes ^ it muft be in all, even this great A»fw> ;
Humiliation here fpoken of, elfe let them goe ne-
ver fo farre, they will in the end fall away : and
that is the veryreafbn why fo manyProfeflbrs,that
have given up theirnames to follow Chrift, fall
away, becaufc they were never humbled foundly
for fiane.
Yet there is this difference betwixt the hu-Thca\^erc.n*
miliation of one brought up well, and a grofle °n 0u^Veiu-
finner : ducated and a
i. The filth of finneisnotfo fuddenly revea- g™fcfin««,
led to thofe that have beene well brought up, and
have fome knowledge, and therefore they are not
fo fuddenly fmitten, as to thofe that lived in igno-
rance all their life long : thofe that have a light on
thefudden, it prcfently amazeth them ; evenfo
God ftrilces downe fuddenly the grofle finner, and
amazes him with a more violent forrow and hnmi-
liation^than he doth the other,
2. Thcjoyisnotfofudden, nor flashing, nor ti.
feflfibleinhimthat hath more knowledge 5 the
medicine isknowne to him asfoone as the wound :
he knowes Chrift a Saviour offered up for all that
are wounded for finne, and fo as foone as he feeles
the wound he applies the medicine -> fo is not his
trouble fo irkefome, neither being delivered hath
he fuch fenfible joy : For inftance, Suppofe a man
heinthcway wounded among thecves, and al-
I 3 moft:
g % the DoUnne of Humiliation.
moft killed, fo that he fa w no meanes of life ; if
one, a friend of his, onthefudden fhould fteppe
forth andhelpe him, hee would be more fenfiblc
of it, than fuch an one as knowing before he fliall
be robbed, getteth company to goe with him, and
foefcapes the danger. And fomuch for the four ci
queftion.
^f»{/f*5. The fifth queftion is this; What is the leaft de-
gree of Humiliation that muff be in one that will
be faved ?
Ianfwer, it is fo much as will bring us home
TM^fUe- tQChrift ; that is, fo much as will make us ap-
grec ot humi. prehend finne to be the greateft evill in the world,
jmion win and Chrift to be the greateft good j fo much as
®nlkth"gr^!,nl will enable us to make finne our chiefeftforrow,
KftcuiU, and Chrift our chiefeft joy: when wee doe fo,
Cbatcftthood ^enwhatfbevcris offered we negleft for Chrift,
Sr«at goo anc|pIlc£^rre|12n:l- xhence isitthattheOhurches
VLTtfdi&torejoyce in Chris! with joy fmjpeakcd/e and
glorious, i Pet.i.S. For when we apprehend finne
to be the greateft evill, and by Chrift to beefreed
a mans con- from it, wc muft needs rejoyce unfpeakably. For
I'teinrhM wceare t0 know that our converfion confifts in
'ihiiii. " threethings:
i. In being foundly humbled, fo that wee fee
finne to be the greateft evill in the world.
2. In ftedfaftly laying hold of Chrift, and be-
leeving in him, fo that wee will not part with him
for any thing in the world.
3. Inanewnefleof life, walking in obedience
to ail his Commandements : and therefore Chrift
faith
Tfo Dofifrine of Humiliation. C%
faith, Ti^tf 16. Bee will fend the Comforter to- convince
the world of finne, andrighttoufne(fe : firft, to hum-
ble for finnc : and in this alio there are degrees •
for here one m ay be humbled more than another,
and fo thirft after Chrift more j but the more wee
are humbled, the better we are humbled j it is a
figneGod hath a greater worke to doe by us ^
when we are thus humbled : It is a great fault in
us that we are prone to thinkc that we are humbled
enough, and that our humiliation at our firft con-
version was enough , no (beloved) our humilia-
tion muft not be like a land- flood, tkat runnes but
for a little time , but like a fpring running con-
tinually 5 for all degrees in grace, depending on
God, mortification of ourlufts3&c. depends on
thedegrees of our humiliation > and hee that is
the moft humbled, would be much more if he faw
himfelfetobethe better. Andfo much for the
fifth queftion.
The fixth queftion is this, How fhall wc come to Q*o?. &
be thus humbled i
I anfwer, 'By the Law •, for though the whole <**&•
aft ^ of our humiliation is wrought by the Law and ™eiy^L«
the Gofpell, Rom. 6. yet that humiliation which I of huarliauoa
now urge, is that legall humiliation which is •
wrought by the Law : by the Law, I meane not
onely the tenCdmmandements, but the reditude
of our perfensto the whole Scripture, which is
theexpofitionofthem: Firft, confider therefore
how much perfe&ion Gods word requireth, then
how fhort you come of that perfe&ion 5 this is one
meanes, ' I
64 ThsDoffrine ofHumiltationl
Ohhtt. I but feme man will bee ready to fay, I have
done what I could, and yet I am not humbled.
Anfw* To this I anfwer, it is not the Law alone that
muft humble us, but it muft be joyned with the
fpirk of bondage 5 for as to make the Gofpdl cf-
fe&uall there is required the fpiritof confolation,
and a faith to beleeve it ; fo to make the Lawcf-
fediuall ihere is required the fpirit of bondage,and
The fpiritof faith proportionable. The fpirit of bondage is
bondage, what that which enlightneth us tolee the bo;*a.
and-Wd 7 T • w^ere^n vvc are ^y rcaf°n °f 0llr fi^nes, and then
miiiauon, U" is required a faith to beleeve the threats againit
thofefinnesj for faith is required to beleeve
Gods threats as well as his promifes 5 faith in the
generall being nothing but a lifcing us up to fee
what nature cannot : for when the uncleane perfon
is threatned he is not moved becaufe he beleeves
not. ' ■ s
, . - But here fome man will be ready to objed and
fay. Afflictions often humble us, therefore it is not
the Law that doth it.
Anf*. To this I anfwer, Afflictions, as the plow,makc
Howaffliai. Way5 but it is the feed of the Law fowne in our
Law amcurre hearts that muft humble us": indeed thofe notions,
to humijiation which they had before, areinaffli&ions made to
feem otherwife then before : but we muft take heed
that affli&ions caufL not worldly forrow, for that
is the applying of" the corrofive to a whole place.
Now you muft know that there is an extraor-
dinary humiliation which God at fome times
workesin fome men, we urge not to that, fGod
workes
The DoSrine of Humiliation: 6%
workes chat in whom he pleafeth,andintendeth ro
make extraordinary,,) wee urge to the ordinary
humiliation. Now the meanes to attaine that, are
thefefive :
The firft meanes to attaiae humiliation, is, To Five meanes
enterintoaferiousconfiderationof our eftate, as to^umi^a"^
theprodigall Sonne did .5 he isfaid,£//i. 15. to confidcTow0
com to himfelfe^ and confider that his father had e- effaces,
nough, and he ftarved. So every one of us fhould
doe .-confider
Firft, the greatnefle of thy finnes in particular r ;
and make Catalogues of them.
And then fecondly, let our a#uall finnes leadc '* .
us to our corrupt heart, which is the root of all.
So God dealt with the children of ltracl,Deut. 8.
2. where it isfaid, God led them forty ye Ares in tht
mldemejfe^ to humble them, andto prove them^ and
to know what was inM their hearts $c. Hee himfelfe
knew it wellenough, but by their finnes he would
make it knowne to themfelves and others. So al-
io God dealt with Hezekias^ 2 Chron.32.31. where
it is laid, God left him^ to try himy andto know all
thatwasm his heart. Hezekiab had a proud heart,
and God left him to himfelfe,not that God might
know what was in his heart, but that hee himfelfe
might know. So God tels the IfraelitesyEs^.^.
31. Yee [hall remember your owne evillwaycs^ and
your doings that were not good^ and (hall loath your
ftlvesin yourowne fight for your iniquity $c.
Thirdly, Having thus confidered your finnes, Sa
confider Gods wrath, and the certainty of it 5 the
K s wrath
65 The Doctrine of Humiluuon.
wrath of a King is the meflenger of death, what
then is the wrath of almighty God? even as the
power of God is more than the power of man, (o
is his wrath alfo : as long as he lives, fo long will
he punifh thee in hell. The confideration of this
made Mofes breake out,P/rf/.po.and hyjvhoknomu;
the power of his wrath ? Paul is in great heavinefle for
the lewes, Rom. 9. And as God (hewed his almigh-
ty power in making of man,fo will he in deftroying
. and punifhing. And this wrath of his (hall fall up-
on the moftienfible part of man, viz. thefoule,
which as it is capable of the greateft mCwifure of
joy, fois it capable of the greateft meafure of
griefc. What is God but infinite/* what is his wrath
but infinite? under it thou (halt mod wtfhfor death,
whichnow thou meft fcarcft.
t4 Meancj,to The fcc°nd nieancs to obtaine Humiliation, isy
lufferioirQw today a great while on this confideration, tofuf-
to abide on us fcr forrow t0 &[& on our hearts 5 for it is the oft
andferious confideration that effeds this : and
therefore we may learne fomething from Sathan,
when he would drive a man todefpaire, he oft puts
thoughts of Gods wrath due unto our finnes into
ourmindes, hee holds the object clo(e into our
mind:s, and fo letteth us thinke of nothing el(e. It
is the frequent and ferious confideration of thefe
things that humbleth us : This was that that hum-
bled Davtd^ PfaL 5 1 . My finne tva *his Gloworme of civility CogUt-
tereth in the darke, that wee thinke it to bee a true
fparke of grace> but where the fpirit fliines wee
fcall
ThsDoffirineofRumiiiathtn 6$
fliali findeit falfe : and as the Divell deludeth
Witches, in giving them leaves inftead of filver
and gold, fo doth hec deale with thee here 5 for
except there be a fupcrnaturall frame of thy hear:-,
there is not caufeof comfort notvvithftanding all
thy civility : and therefore thou muft bee fure to
have fomething in thee more than nature^ for civi-
lity will not bring to heaven.
2 Formall performance of holy duties ; as2l;ormal1
.. r0 , rr m performance
pray ing5readmg,&c. that puffes men up,ana keeps vo{ ho)y dime*
them from humiliation. If you either omitted
them altogether, then your conference would
checkeyou; or performed them well, then your
heart would be bettered, and you would be hum-
bled : but this formall doing of them keepes the
heart dead and fenflefle. Remember therefore that
nofacrifice is acceptable to God, but that that
comes fvomz Broken heart ,PfaL<) 1. . Vlr
3 The badncfle of your nature $ you would f-^jjjf
doe better, but your nature is fo bad that you can-
not.But remember,firft,That that aggravates your Twoxamions . .
finne, and God likes youtheworfefdr that, and I,:
will the hardlier pardon you ; even as wee our
felvesarereadieft to pardon an offence in a good
nature. Secondly v your felfe is the cauie of the a#2
badneffe of your nature : God gave you in ^yidam
a good nature, but you have loft it, andfinceby
many finnes haye made it worfe by farre.
4 Gods mercy : he is mercifull, therefore you 4.Go io
many things- ^ Qcntj[es jy ^y nature the things contained in
the Law, yet were without Go^Rom 2. but there
is no example like unto that of AmAzia, 2 Chron.
25.2. he did that which was right in the fight of the
Lord for a long time, but not with a, perfect heart.
One may make conicience of praying in private,
and of doing many good duties, and yet have no
true grace, but doe all out of a natural! confcience
for feare of punishment.
6. The delay £• Becaufe Judgements come not fvviftly, and
of executing are not fpeedily executed, Minifters threaten but
«f judgement they fecle nothing : But wee muft know, that the
kfle afflictions we have had, the more are behind ;
andlknownotamore miferable condition than
; this is ; it is a raoft dangerous figne thou art or-
dained to death, when thou art thus let alone vn-
puniflit : As we ufe to fay,when men are frequent-
Smilu ly ficke there is no danger of death, but when they
never have beeneficke, and at length fall into it, it
is very dangerous ; fo it is to be feared,that when
once God beginnes with thee, hee will make an
end) as hee threatned to Hejthnie and Phincxs ; hee
will fo ftrike, that he will not flrike twice : lo that
nothing can be worfe, thanfor afinnerto goe on
withouctronblc.
7 Men
Tbs DoEirme of Humiliation] 7 1
7. Men judge thek eftates and finnes mafalle 7«Afaifeops.
.inn • nnnp (fiuthm) rhinlp ill nionc>f '
ballanceof opinion : none (fay theyj.thinke ill "
of them,but a few that are more precife than wifc
Butconfider:
1 That Minifters arc onely the men by whom Thttecauii.
ye beleeve^not whom ye fhould beleevc : take our ons*
words but fo farre forth as they are proved unto
you by Scripture ; and if they be true, then (al-
though few be of that minded yet you ought to
beleevethtm.
2 Confider whether that latitude of Religion u
which thou ftickeft unto, and hoped to bee faved
by,willfervetheeonthy death-bed,andattheday
ofjudgement.
3 Confider that it is the part of holy men, and f9
of noneelfe, to difceme which are the wayes of
God ; every one is to be beleeved in his owne art,
therefore beleeve them »
Menthinkethatit concernes onely fome to bee thatnf0°memon
holy, as Minifters5&c. and nor ail. I willanfwer (bouldbcho-
fuch with the faying of Wifedomc, Tfo way ^ lyandnotaH.
godlinejfi is too high for d foele : If thou wert wife,
thou wouldeft thinke it concerned thee alfo.
Now I be! eech you (brethren) humble your ^ 4
felves, and fo much the rather, becaufenow the
time and neceffity of the Church requires it, now
while fhee is thus in her mourning gowne feeke
not after your profits and pleafures, drinke not *
•Wine in bowles, ufe not now the liberties that o-
therwife lawfully you might. Remember that
% ing of Vmhr 2 Sam, 11,11. The 4rh7andlfrael^
and-
rj z IhtDoUrint ofMumdtatkn}
atd ludd) abide in tents , and my Lord ' lod >, and the \ftr-
vants of my Lord Art encamped in the open fields, fhall
I then got into my houfe to eat and to drinke, and to
lye with my wife ? &c. And doe as Danieldid/tiips
9. Nowpraftifealithe parrs of Humiliation^ w
Gods Church needeth it; although you your
felves were free, yet humble your felves for the
finnes of others j continually pray to God for
them. Remember what God rhreatneth to thofe,
Ffa.zz 12. that when he called to mourning, they
followed their pleafure -> hee faith, He will not
forget it to the death: (oEfa.66.%. God is angry
withall that negleft this duty, and will not bee
ftirreduptoperformeit j but thofe that doe call
onhimhewillheare. The unrighteous Judge, Luk.
1 8 . was overcome by importunity,and then much
more will God : if we humble our felves, as Mor-
decay ^Efier 4. 14. concluded excellently, Their de-
liverance"{hall art fe from another pUce -^ foimywe;
then certainly the Church fhall ftand, and Ami*
chrift fhall fall, as a mill-ftone into the fea, never
. to rife up againe. I grant hee may rage very farre,
he hath raged farre already, and how farre more
he fhall rage, God onely knowes ; yet in the end,
certaine it is he Aril fall,& the Church fhall ftand.
Let us all therefore be humbled, you which have
not yetbegunne this humiliation, now beginne 5
and yec which have begunne, bee ftedfaft therein,
♦knowing that your labour fliall not bee in vmcin
the Lord5*
The next thing to be ihewed after this doflrine
b • that
Mercy to be found in thrift. j$
that wee are dead in (jnne, is the meanes of reco-
vering our life^and that is by chrijl^s it is in the
Text (y §u hath bee quickened thai were dead ^ &c.)
Hee> that is, Chift hath done it. Hence learne
this do&rinc of comfort, as a refreshing cordi-
all next after the bitter potion of humiliati-
on. That:
Whofotver wUlcome to Chrijljnay come and fin de & ° &?- 3 •
mercy> Rev.22.i7. whofever willy let him tajle oj r fn ^dolrinc
the waters of life freely . Here I wi 11 fhe w :
1 What is meant by H7i7/(ir^/ifv^riir///) that z Taking of
is, he that will receive Chrift with all his con- chrift-
ditions, to be his Lord and his Ruler, &c.
Whofoeverwill thus take Chrift hee may : if
wee would take Chrift before wee were hum-
bled we might , but till we be humbled we will
not take him. It is Chrift that gives life,but till
we be hungry we wil not take him and eat him:
the Sunneenlightenethjbut the window lets it simile.
in; Chrift gives life, but our hungring after
him makes us eat him, which we will not doe.
untill wee be humbled.
2 May come toChrift'] that is, receive him, * Laying hold
and beleeve in him; it is but laying hold of him ° '
when hee fees he muftperifhj as a man that is simiU.
fallinginto the fea3 cafts himfelfeon a rockev
and there will lie and reft; fo wee feeing wee
muft perifh without him • wee clap hold on
him,and will not leave him for any perfecution
or pleafure. W
3 Whofotvermff] It is generally propounded; l0^™l '-,-
L for take him.
j
74 Mercy to be found in (hrtfl.
for Chrift is a common iountaine3he that will,
may come- As lohn 7.3,7. ?fanymanthirjl,lct
him come unto mee anddrinke ; htt that bcleeveth in
m:e, as faith the Scripture, out of his belly JhaK
fotv living waters: and againe,/^.} .i6.G*dgavt
his onely begotten Sonne, that whofoever bekeved in
him yjhould not peri/hi but have cuerlafiitig life. As
the old Adam was a common root of finne and
damnation-, fo is Chrift the fecond^^w* of
grace and fal vation : as at the yeere of Jubilee,
when the trumpet founded, whofoever would
might goe free, but if any would be foflavifh as
to ferve,they might ; foaow to Chrift,now he
calleth,whofoever will^may goe free and be de-
li vered 5 but if there be any fo flavifh minded
as to ftay, they may*
The ground The grounds of this Do&rine why I thus ge-
^fihcDodrin nerally deliver it, arethefe:
1enothcmifc * Becaufe elfe there were no ground of our
n© groond of faith j faith muft have a ground of Scripture,
our fakh. ^ t£c Scripture makes noparticular promife
to any man; it faith not,thou Thomas, or thou
John, (halt be faved, but it faith ,WhofoeverwilF,
let him come, anddrinke freely of the water of life :
Then we fay3 but I will; therefore on this
ground is the ftrcngth of faith, that whofoever
will, may come.
~ Faith is a- 2 Becaufe faith is about things that are;
t**?^ faith nrefuppofeth his objefl : God gives the
genertSPpromife, Whomever willbeleeve,(kallbc
faved; This istfccobjcG ofjaxrh^thispremifed
' thf
Miicp to hi found in thrift. 75
the fafthfolloweth $ and 1%, the the caufe of ail
the confluences, as that Chrift is mine, I
am fan&ified,juftified,&c. thefe follow faith,
but the ob jeft is before/viz. chat whofoever wil
come to Chrift, may : as,if I beleeve the world
is created, then itmuftfirft be created, fbifl
beleeve,I fhall be faved,if Igoe to Chrift,then
Imuftfirfthavethis, for to beleeve, thzt who-
mever will come to Chrifi^may come.
Tocxhortfomanyasare bumbled for finne, pf£
and fee what need they have of Chrift,tocome
to him to be quickened $ the fountaine is open-
ed, fo that, be thy finnes never fo many, or great
however,committed of knowledge after many
vowes or covenants, yet if thou art fo touched
and humbled for thy finnes, that thcutruely
thirfteft after Chrift, if thou wilt take him,
thoumaift. To thofe onely that are humbled
is this wide doore of comfort opened 5 art thou
but humbled, let thy finne be never fo great,
fuppofe it be of murther,uncleanncfle,&c. let
them be aggravated with all the circumftan-
ces, yet if thou canft be but humbled, and then
lay lK>ld on Chrift thou maieft,Rcad 1 Cor \6. ?.
See what great finnes thofe were, how can you
name greater ? Neither fornicator ,nor idolater % nor
adulter /for effeminate ynor abufers of them/elves with
mankind y nor thteves^nor covetous, ner drunkards,
nor revilers9 nor extortioners, fla/l inherit tfoKing*
dome of Gtd* Andfuch were fome ofye&fbntyee
anwAjbedjbntje arefanftifiedffut ye are iuftified^&c.
-75 Mercy to hefoundin Chrlft,
Nay ,fuppofe you have not one jot of holinefle,
nor of godly forrow, yet doe but take Chrift,
and hee is thine. To looke for forrow and
.holineffe before thou takeft Chrift, is to looke
for life before the foule. Therefore doe but
take him and hee is thine: for,
i The promife is free without any condi-
tion ; If godly forrow and grace were re-
quired, it were not free- godly forrow and
grace followes faith, but are not required be-
fore it.
2 The promife is generally UHark.i6.i6.
Cot yet unto all the world, and preach the Gof-
pell to every creature : If therefore there be any
poore. foule touched with his finnes, fb as
hee wilMoe or fuffer any thing for Chrift,
to him I fpeake comfort, to him Chriftdoth
belong, thou maieft have C h R i s t if thou
wilt.
Obiett. But fome man will here be ready to ob-
j.e& and fay, Then every one will take him.
tAnfwer. To this I anfwer,Every one would take him
Evcry Tv *°r a Sav*our> but there be conditions follow*
chrift mS iQg after, though not going before faith: if
Saviour.but you beleeve hee is yonr Saviour, you muft
notasaLor(1, beleeve hee is your Lord, you muft ferve
him .in all his commands, and leave all yonr
finnes, which none will doe, untill they fee
that without him they cannot but pcriih:
and rfSfee but they will take him, whom,
when they have taken him, he deicendeth
into
Mtrcy to be found in Chrifl. jy
into thern^ and quickeneth them, and ani-
mates them, and makes them like himfelfe.
As fire doth yron, to have the fame quali. Simiie.
ties which fire hath3 although not the fame
degrees. Thus when a man3humbled for finne5
longeth after Chrift, and receives him,Chrift
enters into him3 and gives him a threefold ^jjjjj^ g1^*
life : i The life of guiltlefnefle, by which quickeneth a
wee are free from the guilt offinne. 2 The *«e-fddJjfc
life of grace. 5 The life of joy. Thus hee
quickeneth thofe which are dead in tre/pajfes and
finnes. Hitherto of the firfl verfe, we come now
to the fecond*
L3 CON*
:
Continuance in
SINNE
DANGEROVS.
EpHES.2. VERS.2.
Wherin in times fafi n walked according to theemfe
of this world9accerding to the Prince of the power of
the aire, the fpirit that now ruteth in the children
ofdifebedience^c.
Fter the Apoftle had proved
thefe Ephefianss to whom hee
writes, to be dead in trefpajjes and
finnes ; here in the next verfe
nee proceeds to confirme his
Dor&rinejby proving them to
be dead men ftom the fignes of death, which
are three: That tbtj walked*
I AcccrdingtothecwrfeofthemlJ:
% According to the Prince of 'the *tn H
3 In the ItTftt ofthefiefk »
So Continuance infinne dangerous]
Thefe are the guides by whom they were Ie A,
the world, the flefh and the divell: where fuc
guides lead a man, hee is like to runne a goou
courfe.
Now the point of Do&rine that arifcth from
thefirftofthefe, is:
cDoBrt x . hut after the fpirit. If there be no
condemnation to thofe which walke after the
fpirit; then certainely there is condemnation
to thofe which walke after the fiefli : So like-
wife, Rom. 6. 14. Sin hath no domwionover you fir
you are not under the law> but under grace ; that is,if
fin hath but dominion over you, then were you
in the eftate of death : if but any luft hath do-
minion over you, fo that you muft yeeld obedi-
ence to it, you are not in the eftate of grace,but
of damnation : and the.reafon hereof is verf. 1 8,
becaufe,jw artthefervamsoffwne^ (for his fir-
wants you are whom you obey.) Suppofe you have
but any one predominant finne, it is enough to
damme thee. There are fbme that can deny the
fin of Jufts., butfor to leave rfieircompany^that
they cannot doe : Againe,fome can leave their
, company^ but by no raeanes will parr with the
L " finne
"Continuance in finne dangerous. %*
finffe of luft •• fome can part with both : but for
their riches, they will not part with a penny 5
and fofor other particulars, many will be coil-
Tent te part with fome of their fins,but one is fo
fweet,that they will not part with it. But let all
fuch know, that if they have butany one finne
to rule and reigne fo in them, that they muft
needs obey it $ if it be fo fweet unto them,thst
they cannot leave it, they areinthecftateof
condemnation: yea,if they continue but in any
one knowrie finne, for there is but one way to
heaven,but by-waies a thoufand : now, if thou
takeft but one by-way, it will leade thee from
heaven as well as if twenty* for the right way
to hit the marke, is but one, but there are many
by-waies wherein we may mifTe.
I added, wbefnvtr watketh in any knoxent finne*
Indeed, a man may fometimes by chance flip
out of the way into fome finne- but I meane
not fuch a man,6ut him that maketh fome finne
his continuall walke.
But every one will be ready to fay ; This is a
hard faying, and who can indure it ? I will s) reafonl
therefore fhew you lome reafons for it.
The firftreafon is, becaufe, that whofoever &**&»• *•
walketh in any knowne finne, is overcome of Sh^fin^
finne, and whofoever is overcome of finne can- oTcrcomc of
not be faved . Indeed, agodly man may often- fiane--
times be foiled, but never is overcome, and at
thelaft getteth the vidory : But when a man
affimulates himfelfe to finne, and without any
M relu&ation
g* Continuance infinnt dangeroni:
relu Nation is overcome of it, ftiiving no «ore
againft it, as fire when itisouercome by wa-
ter, that man is certainely in the eftate of con.
demnation. This ii the meaning of the Apo-
ftle Peter, 2 Pet. 2 .9. while they promife them liber*
tieythey themselves are the fervants of corruption Jor
of whom a man is overcome ^of the fame hee is brought
in bondage : If any finne overcome thee,thou art
in the eftate of damnation. It will not ferve our
turne, to ufe thofe weake excufes, which com-
monly is our plea • to fay, wee cannot leave
them^becaufe wcare flefhand blood5and they
are naturally in us,
Reafen 2. ^c ^econc* re*f°n 1S* becaufe, whofoever
in him * finne walketh in any knowne finne, in him finne is
hath the chief- predominant, and hath the chiefe command,
^^^ and where that hath the chiefe command and
place, rules, God hath no place • for the motion fol-
lowes the predominant element ; if godlineffe
he predominant, that moves us and rules us;
if finne be predominant in us, that rules us. As
a man fpeaketh out of the abundance that is
in his heart, f© alfo he worketh out of the abun-
dance that is in his heart. This is plaine, for
when Chrift would fhew their hearts to be
bad, hee biddeth them confider their fpeech;
and if he could gather the naughtincfle of their
hearts by their fpeech, then certainly much
more by their a&ions and workes.
Obiett, I3 but fome may fay, I have a fecret finne in
my heart, yet it breakethnot jfbrth5 Ikeepcit
in,
Continuance infinne dmgerouil £ j
in, and will not fuffer it to come out,and Co long
it is not predominant, neither doth iFbeare
rule, neither doth he walke after it, but covers
it.
I anfwer, they have fo, and though they doe Mfc
not walke after trhem, yet they are not the bet-
ter for that, for God judgeth according to the
inward heart, he judgeth according to thehea*
ven we aime at in our owne hearts, he feeth the
fecret bent of the heart which way ft is $ it
.may feeme contrary to the eyes of men, but hee
judgeth not according to the outward appea-
rance, but hee judgeth with righteous judge-
ment.
The third reafon is , becaufe,that whofoeyer Reaf. £
lyeth in any knowne finne,is an hypocrite, and Hccisat.%f:
no hypocrite can be faved,though he doth other Pocritc*
things never fo well ; for fuch an one hangeth
not like the fprigge, but like a bough that is al-
moft rent off the olive tree, which can never
profper. If he did but a little, and yet did it in
finceritie, it would be accepted,whereas> while
hedothmuch,yetinhypooffie,God regardeth fod fa«hr^
it not. This I finde by comparing thefe two £%\ tuhbgS
places together. 2 Cron.i 5.2. And zOmij. wichGnccri.
17. Inthefirftplaceitisfaid5that Amazidiid*^***
that which was right in the fight of the Lord, but not things with
withaferfeft heart y andy therefore God reje&ed Hypocrifie,
him : the meaning is, that he was not through-
out perfeft, bnthad fome fecret finne in him,
therefore God reje&ed him.
M 2 Now,
$4 Continuance mfinnt eUngeroutl
Now, in the other place, It is faid, The hem
tfhS&nasprfett all his daiesflet as we may read,
he had many infirmities : as i He put not away
the high places : 2 He relied upon the King of
Eqyft : 3 He trufted on the Phy ficians : 4 He
put the Prophet into prifon ♦ Yet notwithftan-
ding all thefe infirmities, it is faid, his heart was
ferfefi, becaufe that thefe did not rule in him :
For, where there is found humiliation wrought
in any man, he,though thefe through infirmity
may be in him , yet he walketh not after them.,
and then only humiliation is good, when a man
is defirous to be rid of his finnes 5 and this the
hypocrite wanteth,becaufe there is rottennefle
at the core, and his heart is not truly found.
ReAfon 4> The fourth reafon is, becaufe that hee that
He is ready to walkethbutinany one knowne finne,ifhe had
ronncimo c- but tentation unto other finnes,he would runne
ac(afipnUp°n ioto them alfo. Thence is that of the Apoftle
James 2.10,1 r. Whofeever fhaffkeepthe whole latp9
and yet ojfendin toe pointy isguiltkofall^ his mea-
ning is,that if fuch a man had but as ftrong ten-
rations unto other fins, he would commit them
alfb • for if a man doeth any duty outof finceri-
ty,he would.do all,becaufe that God comman-
ded all, as it followeth in the fame place : For
he thatfiid, Dee not commit adulter i *, faid a/Jo, Doe
not kill: Now}ifthoucommit,not4dMlterie}yetifthoft
kill) thou art become a tranfgreflo r of the whole law*
For* looke what finnefoever thou art tempted
anto, the fame thou wilt commit, and if * nun*
dred
Continuance in finne danger em. e 5
dred tentations fhouldjas muchbefetthee,thou
wouldeft yeeld to them all as well as to one.
For the better meaning of the point, here it £«&
may be demanded, what this walking is. What ^his waJ
To this I anfwer,It is a metaphor taken from J^#"
the manner of men in their moftufuall and or- Right* walk*
dinary carriage of themfelves $ and therefore ir in§ ^tnown*
needes fbme explanation,becaufe it is a figura* ^oi^ 0cf ^
tive fpeech. Now it is difeerned by thefe way,
foure things,
Firft,See what way a man choofeth to walke
in • If a man by accident happeneth to fail into
fome by-path3 where lies not his journy, that
way is not of his choofing, hee is not faid to
walke in that way : Pfal. 112.30. There David
faith, I have cbofen the way of truths thy iudgc-
ments have 1 laidfaforeme. His meaning Is,when
hee did wholly confider what [ournie to take,
then hee fell into Godspath, and went in his
wares- this was his refolution. If then after
confideration thou haft a full pttrpofeandin- #
ward refolution to go in the paths of righteouP
neffe, thou walkeft right.
2i See what way thou goeft forward in, for * Byibcpro«
that way thou walkeft in 5 if a man choofe a *rcffc lherm'
way, and goe not on in that way , it is nothing ;
David, Pfal.up. 32. faies, lwillrunne the way
if thy €6mmandement$> when tfwu jhalt inhrgt mj
heart. But many are here deceived, they thinke
they have cho/enihe waies of God, and yet go
oninthewaicsoffinne$ if they would walke
M 1 aright3,
86 CrtMMMnce infime dUn^ctoui.
aright, they rauft hold on the paths of good-
neffc.
3 Bycompa- 3 See what companions and guides you
fcStt*B* choofe for your journie5 if thou profeffe thou
haftchofenthewaiesof God, and yet doft de-
light in the fame finfull pleafures thoudideft
defire, thou maieft fay what thou wilt, but cer-
tein it is,that thou art the fame man thou wert:
for Dwids refoiution, when hee walked in this
path,was quite contrary, he faies, Away from me
jit that worke imq«itiet for 1 will novo keepe the com-
mandemtntsofmyGid. And this is laid downe
ia the Text: if therefore wee follow the fame
guides, the world, the flefh and the divell, wee
ftill go wrong,and are not yet in the right way.
4Byih • 4 See what provifion thou makeft for the
r Son wee place before thou come thither j See whether
m*ke* thou feekeft God or the divell. A man that is
to travell into/^/y,or any other country to traf-
ficke there3 will De fure to provide afore- hand
♦ for his journie • doe thou likewife,fee for what
country thou bringeft exchange for 5 if thou
feift out all here for heaven,it is a figne thou art
travelling thither ^ but if wee will make fliip-
wracke of a good confidence, and all our care is
to gaine here, it is a plaine figne we walke not
aright; and that wee mind nothing lefle than
heaven. Now, thus much for the meaning of
walking.
rfilT. The ufes follow : 1 This fhauldbeatriall
ro for us to examine ourfehres, whcrfier ^cebe
living
living men or no • for if we be living, then we we wa^c irt
walke, and if wee walke, then wee are to fee &e right way
whether we walke in the right way or not 5 for, orno#
this is the fcope of the Apofte here. Now, this
we may know by that place, Eom.8.1. There is
no' condemnation to them which are in Chrift lefts >
who walke not after thefefh, but after the Spirit :
his meaning is,by this yee (hall know3whether
ye are in Cnrift Jefus or not,if ye are in Chrift,
yee walke not after the flefli, but after the Spi-
rit. This is a fure place of triall, and a true
touchftone. Andthis^triall is very neceflarie
for us 5 becaufe, that men live in the Church
as corne lies in the barne, after it is threfht in
the floore. It is called corne from the more
worthy part, and that rightly, yet there is
more chaffe than corne in the heap, and there-
fore it is neceffary that the fannefhould come
and difc«rne the chaffe from the true corne : fo
intheChurch, there isneedofthefannealfo,
to winnow the good corne from the chaffe , Le t
men therefore by thefe two rules examine Two rules c©
themfelves: ' ^^*«
1 Seeifitbeaknowne;finne, right.
2 See if you continue in any finne , 2 To fecwhe-
1 See if it be a knowne finne. knownc fi"
A good man may continue in finne, and yet
be perfeft before God5 if hee know it not to be
a finne • as the Patriarkes lay in polygamie3ye t
it was not acounted of before God, becaufe
they knew it not tobca finne ; There were ma-
8$ Continuance in finne dangerousl
ny good Kings contiaued in it, but if they had
knowne it to be a finne , they would have forfa-
kenit, andtherefore, forallrhat they are faid
Simile. toferveGod: As for example, agoodfubjeA
may be faid tobe obedient to his Prince, when
it may be he doethnot that which at that time
is his Prince* will; becaufe, that if he knew
what were his Princes will, he would doe it
but if a man willingly commits treafon,he can-
not be faid to be a faithfull fubje& ; fo he that
finnes againft knowledge, cannot be a good
maa.
* To fee if 2 See l^y finne^e con tinned in.
*hy finne be It is the continuance in fin that makes thee
continued in. tjje -in eftate 0f condemnations f it be a knowne
fin a man fals into, yet if he continue not therin,
this is noargument againft him,for the godlieft
man upon occafion may fall, but Rich a man is
not himfelfe. Hence is that fiying, He was m
himfelfe when hie did it: But as for thofe that
make a common trade of finning, they cannot
lay, but that they are themfdves in the comic-
ting thereof. In the godly,as Paul faid>Rom.j:
1 7 . 7iow%thenjitis no more I tb*t do it Jbut finne thdt
dwellethin mee. It is not they,but finne that ftill
remaineth in them : yet the finne, though it be
in them after their regeneration, yet it hath no
pofleflion as it had before.Takc heed therefore,
that although thou haft the fame occasions of-
fered thee as before thou haddeft,yet tfrou doft
notcontinuein iu but totally abftefoe there-
from*
Continuance infinm dangerous] 8andyet be
faid ico lie in it3 bccaufe^hat if he had the fame
occafions offered as before he had, he would
have committed the fame finne as before hee
did. Let every man therefore looke backe un- '
to his owne heart, and confider with himfelfe,
whether he is not the fame man he was • fome
had their delight in covetoufhefle3fome in plea.
fupe,fomein preferment,fome in credit,efcam in
now your felves, and fee whether thou doft not
delight in the fame things ftill5 fee if thou
doft not continue ftill in them,and comit thun
ufually,and fo judge of it accordingly.
But here men may make many evafions,
and find many doubts, that it is no knowne fin,
that they lie not in it,and the like. Therefore,
to the end I may make it plaine, I will reduce
all to thefe five heads :
The firft queftion fhall be this, when it is a Sb*Jl. r;
knowne finne,for the hypocrite will be ready to ^cnnn \ is*
find an evafionaboutthis5as for thebreaking of
the Sabbath, for covetoufheffe and the like,
they will fay they are no finnes, how fhall they
know they are finnes ?
Tothislanfwer, the fparkesof confcience ^"^ m3
will glow in the midft of this darknefTe, that confaence0*
will grudge at that fin, andthenbefwreit isa will «){ b«n
knowne fin, though it doe but whifperagainftkwr^Jn^ *
it. If therefore thy confcience teils thee, that
iiich and fuch things are naught, and to be a-
N voided^
c o Contimiance Infinite danger om
voided, (although it may be for a time thou
maieft keepe downe thy confeience, and fuffe-
reftit not to fpeake out for the noifethy lufts
make) yet^ when thoufhalt cometolieupon
thy death-bed, and at the laft day, when thou
fhaltappeare before God in judgement, then
for certaine fhalt thoafind rhefe to be fins^and
that to thy coft: Thou nowwilt be readyto
fay fome thfng,and put away thy fin from thee,
but tlwt will not ferve the turne 5 harken there-
fore now to thy conference- and fee whether
that doth not tell thee/uch and fuch things are
finfull.
Obiett* Here it may be demanded ; A godly man
fometimes may have afcruple in confeience,
whether he is to doe fuch or fuch things ; now
therefore wherein lies the difference betweene
thefcrupleof the godly, and ignorance of the
wicked.
Anfw. To this I anfwer, Indeed there is a great dif-
ference betweene the fcrupleof the godly, and
the ignorance that is in the wicked, and the
b^ieenTthc murmuring and accufing of a guilty confei-
accuHng of a ence. There are three fignes whereby they may
guilty confd-bedifccrncc}:
ence, and the r . + •;
fcrupic* of i For the guilty confeience; when he lies m
ihegodiy. a knowne fin, and his confeience tells him it is
The wicked a fin5^e makes no inquiry after it, buthe findes
after know- fuch a fweetneffe in it5that his heart is ingaged
'bu gCfe C in d* t0 ll^c cannot fpeake againft it,nay,he refolves
i>f orfakc h* t0 fin^yca, and whenfoever he is reproved for it,
he
Contlmiamt injitine danger ow\ yi
he is very angry. But on the contrary fide, for
bim that hath a fcruple in confeience migh t he
but ht informed of it that it were a finne, hee
would fain know it, and with all his heart leave
it. Therefore he doth but inquire and labour by
all meanes to know if it be a fin, and no fooner
doth he know it to be a fin, butheforfekethit.
2 Thou maieftdifcerne of it by the fubjed ?*£r^ka
matter of their fcruple: ifit be a hard knot and matter." '
queftion,then it may be in a good man,and fuch
an one fhould gather the founded and beft rea-
fons, and fee what fide is moft probable, and
that he mud follow. But on the contrary fide,
ifit be an eafie matter of morality, then thou
art the more to-be fufpe*ft. The fecond queftion is this, he that is a car-
nail man may lay, I doe many good things as
well as others, and although Idoefometime
fin,yet I allow not my felfe therein ; and what
can a godly man doe or fay more ?
Ah[w. f 0 this i anfwer : Godly men and wicked
wherein a m*J Soe farre together,but in themfelves they
godly man & differ much. Therefore firft, I will fhew how
bec fSd to a- *"arre ^ey may ^e ***<* t0 agrce anc* differ, and
grec & diScr. fecondly 5how they may be difcerned.
5 Thhc* astc* i . In thefe things they agree and differ,
differ* tothe Firft,both may agree in the way,and yet dif-
end of their fer in the end,their journeies end may be 2 . (e-
J0""^' veral places: for the end of allthatagodly mail
doth, is the glory of God 1, but the good which
a wicked man doth, is either out or fome pre-
fent feare,orhope,or flafhes of confidence, or
for fom by-refpe&s, fo that in al he aimes moft
at his owne profit • it proceedethnot from the
% . , inward man,a new regenerated hearths it doth
in the godly : for example, fuppofe a man tra-
velling, and by chance fall into London road,
becaufeitis coincident with his way,and not
becaufehisjourneyliesco London, but only
for that is his readieft and perhaps cleaneft
way • now wee cannot fay, that man tends to
Lon*
Continuance infinite dangermsl 53
London for all that, becaufe here the denomi-
nation is taken from the utmoft end of his jour-
ny.
2 . They both agree and differ for the difap- * .jFhey bo* !
proving of evill: I know that this may be in the dfof *in *tL
wicked a difapproving of evil,as well as in the difapproviag
godly : wherefore wc are to know that there is of cvl11,
a twofold difapproving of evill.
1. That that arifeth from a principle na- Difapproving
ture,in confcience. of evill ww^
2 . From a true principle of regeneration, foW%
If thy difallowing of fin doth but arifc from
a naturali confcience, thar is nothing. But if it
be from a principle of regeneratio ,that is ,from
^newdifpofition that is wrought in us^iffrom
it we difallow fin3ourcafeisgood.i
But now the fignes whereby we (halldif- Three fgneai
cerne betweene thefe two, are three : b«teenT^
The firft fignc is this -9 if thou doft difallow natural! «ur-
thy felfe in finne from a new principle of11^ ®f ^.
regeneration3thou wilt abfteine from fin with ™k. "
delight, and fettle upon goodnefle,as a ftone3 1 a delightful
or any other heavy thing refts in its centre, for ^cmmg r
working with a habitus workingwith delight,
when a man fets himfelfe againft fin with all
mightandmaine,thenitisatruefigne. But
now for the naturall confcience,let him be but
out of his old company he is out of his element
whatfoever good thing he doth, he doth it not
with the whole bent ofhis fpirit, but it feemes<
tedious unto h*nv
94 Continuance in finne dangmHsl
% a change & The fccond figne whereby you rhay difcerne
tea"? b°othbaC *» natural confcience,is fin; if he loveth thofe
gainftoidfins that continue in fuch fins as he doth- ifhebea
*J^doers drunkard, he doth delight in drunkards, if a
gamefter,hc doth delight in gamefters: for he
never comes to the contrary grace, but hath
pleafure in them that commit the fame fins
But the regenerate man, hee that hath a heart
changed, his heart rifeth again ft fuch men.
Therefore, Rom.1.32. it is faid, Who knomngthc
indgement ofGod(that they which comitfuch things \
are worth) of death) not onely doe the fame , but hare
pleafure in them that doe them. If this is reckoned
as one of the fins of the Gentiles, not onely to
commit fins themfelves, but alfo to take plea*
fure in thofe that commit the fame fins .When
therefore a man hates them that love goQctofes,
and favourethand delighteth in thofe that are
evill,its a great figne the heart is not changed-
for the Scripture makes thataleffefigneof a
dead man,to doe evill,than to favour them that
doe it. On the contrary fide, for a man to fa-
vour good men and goodnefTe and hate fin, it
is a great figne of a regenerated man$ when,as
the wife man faith, Provxg, to, Theun)ufirnan
is an abomination to the )ufh.
fh* Cho?gC °f ^ie l^ Sne Whereby 'you may difcerne
cw © eoia, j— -s ^.^ .£ thy difallowancejof finen arffe
Simile. froma true principle of regeneration, it will
transforme the whole man • as a fprig being
once ingrafted into the ftocke, will change the
" " whole
i
finthmnce infant dangerous] £§
whole nature of the ftocke. For Iooke what
the will is fet upon, that wil change the whole
man^and draw that after it; fee therefore now
what thy fpeeches and delights are, if thy dif-
allowanceoffinne arifefrom a good principle ,
they are true, On the contrary fide, the naru-
rall confidence that doth not transforme the
whofcp man, but onely in fome few things,
though it difallow of finne3yet it will {goe on in
fin- and fuch men hold 3 or as the word in the
originall is, (Rom.i. )8. ) They imfrifon the
truth in unrlghteoufaeffe. Their confciences be-
inlightned, theykeepeit, and imprifon it in
that faculty • The confcience that telleth us
what to doe,and yet there is no general amend-
ment in us. And this is a great figne wee are
not inwardly changed . And fo much for the fe-
cond queftion.
The third queftion is this ; godly men often- Q*^»$ •
times relapfe and goe backe againe and againe,
and often rail into the fame fin ? and they know
it to be a fin : how therefore fhall I diftinguifh
betweene this relapfingand lying in fin ?
To this I anfwer : You fhall diftinguifh it tAnfw. ■
bythefe3. fignes:
The firft figne is this, a godly man never re- Diftinais fee.
Iapfes into purpofes of finning, hee doth not ™*c a v^j
before hand premeditate and think of the plea- fing L/v^g
fantnefle and fweetnefTe thereof : and after infinnc*
this manner is it faid , he that is borne of Go A can- iJL£\Q "^
not firmc^ for hee is overcome of fin but upon
fome
p6 Continuance injinne danger dOP.
fomeoccafion. But the wicked man after hee
hath committed fin, doth purpofc todoe it a-
gaine- fo that hee cannot be properly faid to
fall into fin againe, becaufe in putpofe hee ne-
ver left it.
i He favour- The fecond figne is this • Looke what finne
ah not his £n a carnall man ly eth in, that is his beloved finne,
he favourcch it moft, and would not be crofled
in it, he cannot abide to be told and admonifh-
ed of that finne. Now it is otkerwife with the
godly man, he favoureth not himfelfe herein ,
but that finne which he is moft ready to fall in-
to, he is gladdeft to heare that condemned, he
is very willing to heare the Preacher fpeakea-
gainftthat. As for the wicked man hee muft
not he touched, hee is like a lame man which
cannot indure to be ftirred, fo he cannot abide
that his beloved fin fhould bee fpoken againft,
3 He failsnot 3 There is a great difference in thefe two
into the fame • r-T ,, Q
fin. things.
i. The godly man falls not into it fo of-
ten as he did before.
2. Hee faHs not into it after the fame
manner.
bcS?** i. He falls not fo often ashe did before.
He doth greatly refift it, the being andef-
fence of finne is not ftill in him, though it may
be in part ; if the fame occafions bee fet before
him, yet he is not drawne away as hee was be-
fore. As for the wicked man, he is the fame he
was, and upon every flight occafion he will be
drawre
Continuance infinM danger oiu] 97
drawne away; he cannot abfteine from finning^1
becaufe that finne is not weakend, but is full
ftill inhim,
2 For the manner:
Although he doth fometimes flip3 yet it is * Afar die
with great gricfe and relu&ation, hee is more aaac raanncr'
forty for it alwaies,and every time gets ground
of it, and ftrength againft it.Butas for the wic-
ked man it is nothing fo, hee doth it with as
much joy aseverhe did, hee findeth as much
fweetnefieinitaseverhe did before. So then
we fee there is a plainc difference between the
relapfes of the godly, and the wickeds lying in
fin. And fo much for the third queftion.
The fourth queftion, or rather anobjefli- Q**jf.4«
pn5is this : Nobody can doeallthings3thebeft
of us are finners3 we are but flefh and blood,
which is fraile, the beft have fome impcrfe &i-
ons • and therefore, who is it that finneth not ?
To this Ianfwer, It is true that all men ate exfy*:
finners5the godly offend as well as the wicked,
yea,the godly offend often5and much - but yet £™ g;
there is a double difference between the offen- twcentfeefinf
ces of the godly and the wicked, -of Ac godly
hypocrite hath aiwaies Tome pre- kcd.
dominantand ruling fin in him3 wherein]ie ft- > *« *« «W
vourethhimfelfe, fo that all he doth mufth^ve S^Sjjfi
refpe&toit, and where teligioncrofles that it rowans
muftgiveplacie, and thelemuftbeabawlkiiSg
of good duties-jif itbeagainft it. Butasfor the
godfy,in them there is nopredominant finne^it
O majM
5 8 Continuance infmnt dangerous)
may be now one infirmity ftarts up, then ano-
ther, but downe they goe againc, none can get
the vi&ory over him. The hypocrite hath
fome domjnering finne , in which he will be fa-
voured, but as for the godly man, hedefires
nonetofparehim.
* I^!!'!;™ £ There is a great difference in the manner;
commit Iinnc • ? 1 i 1 i . 5
as a proper a wicked man doth it as his proper worke ,
workc. his delight and his glory, hee ads himfclfc in
it. But the godly man, he ads not himfclfc in
committing fuch a finne, it is not he that fins,
but fomething that is in him,and he is very fer-
ry afterwards that he was fo foolifhly overta-
Similel ken therewith. One man may weareachaine
for an ornament,another for a fetter ,and would
withallhis heart beridofit: foitiswiththe
fodiyman, his fin isaburthen unto him, and
e would be very glad tobe rid of it, but to the
wicked man jt is no burthen, but herejoyceth
in it, heaccountethitallhispleafure, be rec-
kons it a iofle to be hindred in his way, or to
leave it. Thegodlymanheefteemethitasve-
. ryhurcfull, he knowes it hinders him, fothat
hecannotdoe that he would. The godly man,
heeiuertainesfinasatheefc, but the wicked
man as a welcome gue ft. And fo much for the
fourth queflign.
The fifth and laft qucftion is this, How fhall
wicdiftinguifh bqtwecne the purpofesofthe
!wickedandof the godly ,becaufe thatoft times
bo*h fceme to be good5£nd there be many men
Continuance infant dangerous*. $9
that have good purpofes,and do but very little.
To this I anfwer, the purpofes of the hypo. Anfw.
crite are weake,and bring nothing to paffe,biit The purpofe*
as they rife, Co they prefcntlyvanifliagaines ^JiTana
But the godly mans, they are well rooted in fruideffe, but
the foule, and bring the thing to pafle that ^0lnhca^
they labour to effeft. A good man will ufe all fCauail
the meanes he can to abfteine from fin, he will
fhun all the oecafions: but the wicked man,
be will not abfteine from the oecafions, hec
knowes his nature will be ready to take hold
offinne, and yet he will not avoid theoccafi-
ons and allurements thereto 5 furely therefore
this man hath no purpofe to leave fin • for if his
purpofebe not put in practice, he had as good
never purpofe, for it hath no effeft. Thegod-
ly man, nee will ufe all good meanes to fur-
ther his intent, by fafting and praier, and all
other good duties. Againc,agodlyman,ifhe
hathaluftin finne3 hec will refift it with all
his might, and never give over, though hee
doth flip, yet hee prefently rifeth againe, and
ncverceafeth, and therefore itlhall notbeira-
putedtohim; but if a man hath flitting pur-
poses in his btaine, that is nothing, though he
falleth not into the fame finne fo often.
Thus much for the firft ufe of trial 1.
The fecond ufe fervcth for comfort. For VfeS.
if this be a figne of deadnefle, to walke in Jj£ ^trt£
finne 5 Then is sit a matter of comfort to all not coaunuc
thofb, who, although they often times flip f«n*
O z inm
109 Continuance inpnnt dangerous.
into finpe, yet are fincere hearted, and doe
not continue in knowne finnes. You had
therefore no neede to cry out againft us, that
our words are cruell words, for this is a
do£rine full fweetc; you muft at the firft
give us leave to open the wound, though it
be painefull, yet after, you fhall finde the
Stimk. &fe ^d fweetnefle. The bone-fetter, that
becaufehce would not deale roughly, (etteth
not the bone aright, but puts in the fore
joynt only a little, and doth not fet it through*
ly ^ it may be at firft thou (halt be called a
good bone fetter, becaufe the pcrfon ill affc-
ded, for the prefent, feeles no paine, yet af-
terwards when the joint h not feated, will be
railed againft : or the Surgeon that will not
fearch the wound, to the bottonac, for paining
the patient, at the firft may be pleafing s but
afterwards in the end hee fhall have little
thanke for his IaEtour : in like manner fhould
the do&rine be harfli at firft, becaufe itfear-
cheth the fore to the quicke, yet the end of
it is comfort. The end of Chrifts fpeaking
to the people in Saint lohns Gofpell, was at
the laft comfort and joy. Labour therefore
all of you to make this ufe of this do&rine;
you that have fincere heartr, take it hometa
your felves, if you doe walke in no knowne
finnes : but if yee have walked formerly in
any knowne finnes, now beginne to redifie
your lives ,! that fo you may hare giuft to
take
Continuance infant dangmni. 1 01
take this Do&rine unto your owne fbules.
Breake the bands of Satan, and forget all
his faire allurements, you rnuft part with all
your fweeteft finncs for it, and give all you
have to purchafe this Jewell. Comfort you
may have, and all our defire is, to make
your hearts perfeft, that fo you may finde
comfort. If your hearts be perfect, you fhall * G€>lnff^
finde thefe loure comforts i heart.
i You (hall finde more comfort in eafi- x Contcnte^
nefTe and contentedneffe to forbeare chat luft S^iX °r-
wee moft delighted irt, than ever wee did
in yeelding to it.
2 You fhadl finde your felves able to reft; * Ability to f
to pray, to heare, and to fan&ifie the Sab- prayci#
bath ; make your hearts good, and you fhall
doe thefe things with delight: for, as when simile.
a mans hand is out of joint he cannot worke;
fo if the foule be out of frame it cannot
pray, &e*
3 You fhall find your felves able to beare l^^
affli&ions; before you can beare nothing, ons.
but every thing is as a burthen unto you: A
man having a fhoulder that is out of joynt,
cannot beare any thing; fb, if finne be min-
gled with affli&ion, it makes that bitter : but
after you have purged your felves from finne,
you fhall be able to beare them; but when
there is no ftrength within, how fhall wee
beare them ?
4. When your hearts are pcrfe&} the wound 4 soud peace i
O ] Will and lading.
I oa Continuance infant dangircus]
will prefently be healed and grow well. The
peace of the wicked is but like a wound that
is skinned over, at the laft it will breake out
againe, hee may make a {hew for a while, but
there is a fecret difeafe in him,- and the later
end of that man will be worfe than the be-
ginning- their paine will be worfe hereafter,
the paine that hee /hall indure when death
comes, when Gods infupportable wrath be-
gins to charge his fin upon his confidence,
that will be worfe than all hee indurcd before.
And thus you fee this Dodrint is moftfweet
to all tbofe that have perfe The time when he will be
feene 5 that is, In the mount : that is, when things
arc brought to an extremity, when we thinke there
is
fe
A Sermon. 3
sis nornoreheipenor hope, that is the time when
the Lord will be feene.
Now the fcope of this place is, tohelpeus a- The fcope &
gainftdifcouragements, when wee fee it goehard thc ^ a\
with the Church that there is- no hope for them, fagcmeiuT**
for then we are not todiftruft, Becaufe in the mount
will the Lord be feene^'m diftreffe will the Lord fhew
himfelfe ^ and therefore you are to take heed of
difcouragements thatyou leave not your hope, for
then you take away indevour, and foGodscaufes
fall-to theground, and thereby the Lord is forfa-
ken of us; for it is our hope that fers allaworke,
and the want of hope makes us turne our backes ;
yea, foyleand give over the Lords Battels • and
therefore we fhould ftill maintaine our hope in all
extremities whatibever, for when the Lord fends
any affli&ions on the Church or our felves, wee
ought not to defpife or make light of them, be-
caufe they are the meflengers of die Lord, to hum-
ble us: fowemuft not on the other fide have the
finewesof ourfoules loofened by them ; for as
we are not to defpife the Chaftening of the Lord*
.fo ase wee not to faint when wee are rebuked of
him ; for in the Mount mil the Lord be feene ? that is^
it is a thing that the Lord will ufually doe, not at"
this time when thou wouldeft have him, but even
when Abraham was fetching the blow,then to ftay
his hand : And it is hisufuall courfefo to doe ; and
therefore it is turned into a proverbe,bec«aufe it is
Secondly, wehave ordinary ufeofit, and there- ufc,
P 2 • fore
4 A Sermon.
fore likewife it is put into a proverbe ; for the
Lord ufually brings us into extremities , and that
it might be the better rcmembred of us, it is put
jnto a proverbe, for that is the uie of fhort fenten-
ces to-be eafily carried in the memory , and there-
fore the Lord hath thus turned it : As men doe
Simile* by their Silver, they change it into Gold that it
may with the more eafe be carried.
Now to come to the words ; out of which wee
may learne, That it is Godsufudl manner to bring kit
DoB%i* childrento extremities v The examples are fo many
in Scriptures, and in our daily experience of this,
that we need not infift on the proofe ofit, but pro-
ceed to Jliew the reafons thereof.
Ruf. 1 1 And the firft caufe why the Lord doth* Co ufa-
To make n an ally doe it, is, When hee brings affli&ions on his
M&iQn. children3hc lets it runne along till they may thinke
thereis no more helpe, nor hope, that fo it may be
an afflidion to them •, for it would not bee an affli^
<5tion,except it did runne on to the uttermoft point;
for if there wereany doore for us to get out, wee
were not compafied about b but when a man hath
no gap to goe out at, that is it that makes the fpirit
Simile. 0f a raan t0 finke# Jf a man were m a fooky houfe3
and hadadoore open,it were no difficulty for him
to (hif t himfelfe out of it • but when wee are fhut
up, that is it which makes it difficult ; and that it
might be fo, the Lord fuffers it to come to an ex*
Jteaf* *.'• tremity.
LorTmVhtbc SecondJy> The Lord brings us to an extremity
ii^gh? unio, becaufe the Lord might befought to s for fo long
as
A Sermon. 5
as the Creatures can doe us any good, we willgoc
no further 5 but when they faile us, wee are ready
to lookcup to the Lord : As it is with men which Simile,
are on the Seas, when they are in an extremity,
thofe that will not pray at any other time, will
pray now, and bee ready to fay with thefe in the
Prophet Hofea6. 1. Come and let usretumetmto the
Lord-0 for be hath tome ^ and be will bedew -^ be bath
fmitten^ and he rvillbindeus uy : and the reafon is,
becaufe where the Creature ends, the Lord muft
beginne^ other wife therecanbenohelpeat all.
And hence it is that at the time of death, when a
man once fees that, and hath no deliverance, it
quaileth the ftouteft fpirits that are : as Saul, when .
hee could fee nothing but death before him, then
hefankedownetothe ground, and till then the
Lord is not fought to 5 but in their afflictions they
will fee kemee^ faith the Lord ; becaufe then they
can goe no where elfe. Therefore when a man is
brought to fay, vaine is the helpe of man, then he
will look e to the Lord for his helpe; but till
then, man is fubjell to looke round on every fide
to fee if there bee any that will helpe : but when
there is none, then hee feekes unto the Lord and is
delivered/
Thirdly, The Lord doth it, becaufe that hereby 'trufaf
•it comes to pafle that the Lord may bee knowne to Becaufe God
be the helper ; that when wee are delivered, hee raa£blkn^
mayhaveall the praife; forotherwifeif there be p°er,c
but a little helpe in the Creature, wee are ready
many times to afqibe it all to it, or at lead to di-
P 3 '«* vide.
/
6 A Sermon
vide the pray fe; and therefore the Lord faid to
Gideon^ ludg. 7.2. The people tkit are with thee^ are t
many : though indeed they were but few in com-
parifon of the multitude which they were to gee
againft,yet they were too many for Gideon?io hive
acknowledged the hand of the Lord in it, if hee
ihould have had the vidory with them. But the
Lordwi lnot divide his glory with another, and
therefore he will bring a man to the freight to bee
without all hope, that fo hee may have all the
praife ; for when other meanes concurre with his
helpe, then it is divided 5 but without that, his
arme lyes naked, as it were, and therefore that it
might bee knowne, hee brings them to extre-
mities
■■Re*fuL Fourthly, The Lord doth it, becaufe all th:tf
Becauic we we have, wee might have as a new gift : There-
might receive fore the Lord fuffers us, as it were, to forfeit our
atasanevvglt Leafes, that he may renew them; otherwife we
fhouldthinkeourfelves to bee Free-holders. But
when wee come tofee all gone,our health,wealth,
and credit to faile us, and in that extremity the
Lord to give it us, it is as a thing given on anew
gift, and then we take our life as given againe of
the Lord : and fo in any other ftreight, when there
is no helpe of man left, then wee take it wholly
from the Lord 5 and thenweegiveitto him a-
Jfotfif* gaine.
Became wee Fifthly The Lord doth it, becaufe hee may
may know the lit- i l •
Lord. teach us by Experience to know him.
jk&fi . But here fome man will be ready to fay, Why
can-
A Sermon. y\
cannot that be without thefe extremities t
To this I anfwer, You muft know when a man Anf™.
goes on in a courfe, without any troubles, or chan- God is new ■
ges,hisexperienceistonopurpofe:,for heehath ,knorne wdi
no great experience or the Lord : But when a man riCJKc*
is in tribulation, that brings experience 5 and ex-
perience, hope > for it is another kindeof experi-
ence that is [o learned, than that which comes
without it : and indeed nothing is well learned till
it bee learned by experience; And therefore our
Saviour Chrift himfelfe that had all knowledge
that could be had without this, would have this
alfo of experience Hkewife 5 for when a man is in
extremity, then fhallhce have experience of the
Lord : And therefore it is faid of Manajfes, when
he wasinaffliftion, and had prayed to the Lord,
humbling himfelfe, and was reftored, that he knew
the Lord was God^ 2 Chron. 33.13. Why, did hce
not know that before < No, not as now hee did *y .
for now hee knew the Lord by experience: and
the want of this is the caufe why many feare nor.
God 5 for becaufe they have no changes, they
know him not by experience, and therefore they
feare him not. And for this caufe, when the Lord G°* manife- ■
didever mamfeit himfelfe in anyfpeciall manner evel'upon^6'
to any of his people, ye fhall fee it alwayes to bee feme great
upon fbme great change that befell them : As chansc*
when Licob was forced to leave his fathers houfc,to
flye from his brother Efa^ then did the Lord in
a fpeciall manner manifefi: himfelfe unto him;
and fo like wife at his returning home againe, when
his
§ A Sermon.
his brother Efau came againft him with foure I
drcd men to deftroy him , which was a great
change, then the Lord appeared to him againe.-
fo ftillupon the great changes of his people doth
the Lord appeare unco them $ and as hec did to
them in former dayes, fo he doth to us now 5 hce
doth appeare unto us fometimes by experience of
hisgoodneflc; which that he 'may doe, he brings
us to extremities.
• Laftly, The Lord doth it for proofe and tryall,
£eaf.6, for fo it is laid in the beginning of this Chapter,
God did prove Abraham $ and therefore faid unto
him, Take now thine one/y Sonne Jfaack^ whom thou
lovcfi^ and offer him up on one of the mount aines which
I Jha/i fietv thee : Now feeing the Lords intent
was to prove him whether hee would part with
hisfonne{/W£ forhisfike, therefore he lets him
goetothe very place and utmofl: period of offe-
ring his fonne s for if the Lord had taken this
tryall of him before heehad brought him to the
veryutmoft, heehadnotbeenetryed; but when
the knife was as it were going to the throat of his
fonne, then was heefully tryed : And like unto
this doewedeale with friends one towards ano-
ther; for when you will try how another will truft
unto you, you willlet him alone till therebc none
clfe to help^for if there be any other for him to go
to, it is no tryall ; but if it is c^meto this that you
muftdoeit, or none will, then have you tryed
him and not before : in like manner did thq Lord
prove Abraham in this place.
The
>
A Sermon q
The Ufe of it is, That wee might learne never yfr
to bedifcouraged 5 whatfoever our cafeis, lee us Nottobedif.
never fuffer our hearts to be caft downe in us 5 for ^**^t 0Ui.
as we are very prone to let goe our hold upon all cafe be.
oecafions, fo is it a very great fault fo to doe. We
lee how D avid doth recollecl himfelfe together Md-*i'i*
wfeen his foule was difquieted within him, asking
himfelfewhyitwasfo * which hee would not
have done, if the other had not beetle a fault in #
him; and therefore why doe wee lb caft downe
our foules 1 If we fay, it is becaufe it will be long obUUl
before the Lord will come and undertake our
helpe ; I anfwer,no, it will not, for as foone as he Anfw* ;
dothfee thee fie for helpe, hee will give it y for
when things are moft defperate, then his helpe is
neareft : for as he is able then to doe it , fo is hee
moil willing to doe it th£n. And to this purppfe
is that place, #0^14.4,5,6. I will hedc their backe-
fading, 1 will love them freely for mine anger is tur- ^ *.
ned away from them. I mil he as the dew to ifrael, 5,6 opened*
he fhall grow as the Lilly and cast forth his roots as
Lebanon : his branches pall Jpread, his beautie fhall
be as this olive^ and his Jmell as Lebanon. When
Ifrael was fallen into a very low condition, and
had taken to him words, and repented of their
finnes, then the Lord healed their back-fliding,
which was the caufe of their mifery : and then
though they were outwardly miferable, yet he
willbe as thedew unto them; that though they be
as the Lillies in winter which hath neither colour,
{cent, nor beauty, yet confider in the fpring time
Q_ what
j& A Sermon.
what I doc unto them, and learne to know me by
the workes of nature h for if I doc but fend a 1 lttle
dew, fuch as is in the time of fpring, it (hall grow
againe, yea and bring forth fuch a flower, whofc
beauty (hall exceed Saionwimall his Royalty: and
if the Lord can doe fo in nature to the hearbs of
the fields doc you not thinkehe is able to doe it to
you in the ordinary paffages of his providence +
If hee fhall but llune on you with the light of his
Countenance, yea though you were as the Lilly
in the Winter, yet fhall you fpring againe as the
Lilly in the Spring : that is,you fhall fpring quick-
ly. I but you will fay, and quickly wither againe :
No, faith the Lord, you fhall be confirmed and e-
ftablifhedinyoureftate, for hee will faften your
roots as the trees of Lebanon, and they wcrefa-
fter than rhe trees in other places 5 for though
they be tall, and fo their boughes might bee mo-
ved, yet the bodies of the trees hold their owne,
becaufe they were well rooted : and in Lebanon
they were fafter than in other places,becaufe if was
a firmer ground : fo that if the Lord lift to plant
you, you fhall be fure to remaine firrae.I but what
fhall I be good for C I know not how to be ufefufl
neither for God nor man, but to bee laid afide as a
thing for which there is no moreufe. Nay, faith
the Lord, I will not onely make you beautiful! as
tfeeLillies, and rooted as the Cedars, but I will
make you as the Olivetrees which are fit forufe.
And put the cafe thy name and credit bee loft, yet
your fmell fhall be as the faell of Lebanon, that
is->
A Sermon. 1 1
is, as Lebanon had many fweet biofibmes and *
fweet lmels, foftiallitbe with you, whatfoever
your condition be.
This place then is a place of comfort aganft dif- Exawpttsl
couragenaents , which you may fee exemplified in
divers examples : As in the example of lob : you l9b*
know in what a cafe hee was, he loftall hee had,
that he had not a friend left him ; no, not his wife
nor fervants that would fticke unto him, but was
brought to the very Mount, to an extremity that
could not goe further, for he was at the very brim
of the hill : yet when lob was fit for mercy, when
hee had humbled himfelfe, you fee what a change
the Lord made, how his beauty did returne againe,
and how dll his health, prolperity,and friends did
returne unto him,in fo much as he was in all things
as before, yea and beyond it. So ia.the fourth of
Daniel z6. who would have thought it poffible for Nebucbadm^
Nebuchadnezzar ^vatohzvc beene reftored, that^ry
had loft his kingdome and wits too, which is the
onely meanest© bring a man in againe $ yea3 hee
had loft all his beauty, for hcewasabeaft of the
field, yet the Lord made a change with him : now
a man would wonder how this ihould be brought
topafle that heefhould have his kingdome a-
gaine, and be made knowne to his Nobles ; why
the Text fcxh^He looked up t$ heaven^verf. 34. and
then his Nobles and Priaces fought unto him: for
thedifpofitionof all people is to have the right
heireto rule the kingdome 5 and therefore he had
as much glory and honour as ever before, The
Qj> like
iz A Sermon.
.ftdcwesin like you (hall fee in Mordecaycs time, when the
wrdkaei Church was in extremity ; for you fee how farre
"racf Hmm wenj:,theblow was as it wereinthe giving,
the knife was in his hand to cut the throat of the
whole Church of the.J'jwcs, yet when they had
humbled themfelves by Rafting and prayer to the
Lord, that made workeinheaven ; and when there
was a change in heaven, you fee how quickly the
Church was changed, and brought even from the
lowcft degreeto the higheft that could be, or ever
was in the time of their trials. And therefore let
us never give over our hopes, and defpaire not,for
becaufe the Lord is ever ready to fliew mercy, for
, mercy pleafeth him : Amanwhenhecorredshis
*wlh childe, he doth it unwillingly \ but when hee is fit
for mercy, hee is glad to fliew . that : why fo it is
with the Lord, hee being willing to doe it, and ex*.
ceedingable, for hee is a Phyfician thatisable to
heale the moft dangerous difeafes, and fhall wee
then doubt of theaccomplifhment < It isacom-
mon faultamongft us to meafure the Lord accor-
ding to our felves^and fo when we fee man cannot
helpe us, we thinke that God cannot ; but he that
can turne Winter into a Summer, can fpeedily
turneour eftateswhen wearefit for it: Asa Phy/i-
cian that adminifters hard potions to his Patient,it
is not becaufe he cannot or will not give him piep-
lant things, but it is becaufe his Patient is not fit
for it ^ for.asfooneasheeisfitfor Cordials, hee
moft willingly gives them unto him : Andasthe
Husbandman; hee is willing enough to fo we his
feed
Simile,
Smile*
1
A Sermon. 13:
feed in the earth, and would bee glad if the rime
were come* I but hee knoweth if he fb we it on
thewildewafte ground it would be loft,and ther-.
fore he plowes it firft, and againe too, yea thrice if
it; be needfull, and then having well fitted it, hee
fowes his feed : Even fo it is with the Lord, hce
firft plowes the ground, he digges deepe into the
hearts of men if itbeneedfullfo to doe, but if a
litcle plowing will ferve, he never takes a deeper j
and if ^pe will feive, he never gives a fecond;
and therefore when we are fit to receive the feed,
mercy (hall come in amaine amongft us, even as
that which goes with wind and tide 5 yea, it ihall
come as faft as our mifery did, which though it
comes headlong upon us as it did upon Nebuchad-
nezzar, yet how quickly did the Lord deliver him -<.—■■& -£4
againe i and fo (hall it bee with us, becaufe the "~~ ^7/~
Lord is delighted with mercy, therefore the Lord ^^Mj~^-^
doth ufually h'elpe in extremities,and not before .5 ^J 1^ _-^7 _ ^
for in the Mount will the Lord be feene.
And .as the firft Dodrine is drawne naturally
from thefe words, That/* is Gods ufnall manner to
bring his children into the Mount 5 fo in the fecond {
place, then and there.wilL he be feene: Therefore
it folio wes,That DrtM^
In the time of extremities will the Lordbe feene,and Rea{0,ns'why
not before: But then he will appeare in his fpeciall God will noc <
providence,for thecomfort of hisChildren,though ^^2JJ
Hot before. are.
And why f 0 1 ^rirft, becaufe the Lord knowes 1 .
this, is .the beft way to draw forth the practice ^^TaccfoE
Qj ■ many jbutb^by. ,
14 A Sermtn*
many graces, and good duties, which or henvife
would be without uie: As tor example ; When
Hcob had made his brother Eftu his enemy by his
hafty getting of the bleffing, whereas if hee had
ftayd the Lords time, hemight have had it With-
out any forrowes with it ; but becaufe he will have
it a wrong w< y, it is accompanied with many ior-
rowes both in him and Rebecca likewife : Now if
the Lord had prefently made reconciliation be-
twixt him ard his brother, as h£ could %ve done,
though he did not, but made it long firft,that made
Jacob exceeding fruitfiill $ for hee being caufed to
to flye, as his mother counfellcd him to doe, in his
neceffity became acquainted with the Lord, and
knew him better than ever othcrwifehee flbould
have knownehim ; yea, he knew himfelfe better
too, and therefore vowed to give the Lord the
tenth of all that he had, and that the Lord fhould
be his God fer ever if hee would give him food
and Clothing, of which hee felt the want at that
time; and this brought his heart to the Lord:
So likewrfe when Efp came againft him at his re-
turning home againe $ if it atthe firft it had beene
told Ucob that his brother had beene friends with
him, hee had never wreftled with the Lord as hee
did ; and fo fhould he have miffed of that great
bleiling which he received in being called 1/raell.
And therefore we fee the Lord by this doth draw
many great fruits from them, of which other-
wife the LordfhouMlofethc^lory, and wee the
benefit, if it were not foP with us. Solikcwife the
Angell
ASermSn] 'jy;
Angel! was fent to Daniel when he began to pray $
I but if the meflage had then beene delivered to
him, his heart had not beene Co well moulded in
the frame of grace, therefore the Lord lets him a ~
lone; though hee had given the Angcll charge to
deliver the meflage to him, yet till he had done
his worke, and was made fit for it, the meflage of
their full deliverance was not made knowneunto
him.
A fecondreafbn why the Lord deferres, and
will flay till the very extremity comes, is, Be-;^-2*,
caufe he would give a time to men to repent and as
when a man that is ficke, and fo farre gone that no
&%nak* phyfidkc will doe him good, but all Phyficians
have left him 5 or when a man hath fome great
bufineffein hand, and nothing that he hath will ef-
fedit; andfolikewifeamanacSea, when heeis
in fuch a tempeft thatneither rowing nor any thing
elfe will doe him good,then when men are in fuch
cafes, they cometo fee the vanity ©f the creature,
and tkat all outward meanes will ftart afide like a
broken bew ; for a broken bow being drawne but
a little, will hold ; but if it bee drawne up to the
head, then it breakes in the hand ©f him that han-
dles it: Even fo, whervthe creature is put to it,
then the vanity of them is feene, and that they are
but as hollow reeds that are empty, and fo n*c bee
Though God trufted to.
defer till ex- Now we muft adde to this,that as the Lord will
then he7^" notdelivcr rill then, yet then he will doe it 5 and^
furely hclpe. Ci
A Sermon: -pj
of that you muft make no doubt, becaufe the
Lord will makegood his promifes and bee juft,
for heis abundant in truth, he will make good all
that he hath faid, and that in abundance. Now if
the Lord will helpe, and yet not till a man come
to extremity, why then heemufthelpeornotat
all,and fo he ihould faile them that truft untohim^
when as one man will not faile another that truft-
eth him, for that were treachery fo to doe a why
then much leflc will the Lord faile thefc, if thou
rely upon him, if thy heart can tell thee thou doft
intirely reft upon him, it is impoflible hee fhould
faile thee: And therefore hee mull: helpe theeac
thelaftcaft, orelfcnotatall $ and untill thou art
fo farre goae, thou art not come untathe Mount -
for Jbrabtimwas three dayes ingoing the jour- •
uey,and the Lord might have revealed itbeforeif
hee would, but hee did not till he came to the
mount: And therefore doe not fay, now is the ex-
tremity, and yet the Lord doth not helpe mee,
when thou art but in the way, for thou art not yet
come tothe brow of the hill, thou art not at the
utmoft part of the Mount.
The Ufeof it is, to teach us not to make too ?/*•
much hafte for deliverance in thetime of diftreffe, non^mikc '
but to wait upon the Lord, yea depend upon his too much had
providence when we leeme to be without helpe : fot dcIiv*:
If we looke uponthe Creature, yet then are wee rancc*
to depend upon the Lord, fo as never to fay there
is no helpe ; but on the contrary ,to fay, / will truft
inbimtbougbbektllme-) for fo did ^brabamhere,
R he
iS AStrmon.
he was to kill his Sonne, and yet he had hope : So
lecus, though there were a thing that would bee
our utter undoing if it'ihould come onus, yet if
it doe come thou oughteft to hope,becaufe it is the
Lords manner to bring his people to extremities,
as here to Abraham : and the like heedidtoP^r
when he came to him on the waters • for he might
have holpen him before he beganne to /inke if he
would, buthee did firft let him fmke a little and
then he holpehim: So when the people were at
the Red Sea, and had no gap to goe out ar,then the
Lord holpe them, by making a waythorow the
Sea : In like manner he did to Licob when hee was
returning home from his father in law Laban, hee
fuffered Efm to come out againft him with foure
hundred men, before hee holpehim ; and who
would have thought that Efaus mind fhouldhave
beenefbfuddenly turned * But when Itcob was
brought to a ftreight, then the Lord turned all an-
other way. Arid the like he did with Z> avid in the
time of his dittrefle, he let him alone till the wa-
ters were like to gee ever him : but when his feee
had almoft flipt, in regard of his outward and in-
ward troubles, for he was at the very going downt
to the grave, then the Lord brought his feet out of
the Net, and fet him at liberty, and tooke him
out of the waters that he was not drowaed : and
therefore ftill truft in the Lord, and labour that
thy faith faile thee not whatfoever thy ftraights
be j for that was Peters fault when hee was on
'he water, for if lie had funke, being hee h*d the
Lords
J Sermon. r$
Lords word, heefhould havebeenefafe enough,
and therefore bad: no cau/e to doubt ; and fo wee
fhould learne to doe, in all our ftreights fall to be-
leeve y which if we doe, wee ihall find:- the Lord
. very exceeding ready to helpe beyond all that we
can be able to aske or thinke.
See this in an example or two, how the Lord
comes betwixt the cup and the lip as it were, be-
twixt the very lifting up of the hand to the ftroke;
and as in the Text, fo alfo vthmtheSbmarwtehad
by the command ot the Prophetieft her land, be-
caufe of the Famine that was to come when the
fevenyeeres were done; forfhee trufted the Pro-
phet, and therefore did not fay, Alas, what (hall I
doe for my lands againe? butdidgoe; and when
ftiee returned, and was gone to the King for her
lands againe, at that very inftant was the King tal-
king with Elifhaes fervant about the great workes
of the Prophet, 'who then told the King of this
woman and her fonne, confirming that which Gc-
bezi had faid> and Gehezi being prefent to helpe
tofpeakefor the woman; and then fhee had not
onely her lands reftored her, but the fruits of k
alio for the whole time of herabfence. So like-
wife when Mordecayes definition was plotted by
- Hainan^ and foneare brought to paffe, th^t there
could be no hope of helpe on any fide, yet then
when Mordeuj was afleepe in the night, and had
mide no plots at all for his fafety, then the Lord
brought it to paffe •> for that night the King could not Eftcc6't#
Jleepei then heemuft needs call forabojkc, and
R z then
£p A Sermon.
then that above all other bookes, that ihould bee
brought, and in that booke that very place to bee
turned to of the treafon againft the King, and
Mordecayes truth and faithfulnefle in difcovering
the fames and that this Ihould be done at the ve-
ry extremity ,when a day or two after would have
done him no goo<4 it is . worth the considering :
therefore ncvetdoubt> feare not, buttruftto the
Lordinanyftreights for though hee doth not
worke miracles now, yet he workes wonders, and
is able to doe as great things as ever he was, yea,
and doth fo too when there is the like occafion:
In like manner, when our Saviour Chrift was
brought teethe very brow of the hill by the peo-
ple to bee caft downe from it, why then he went
a way thorow the nudft of them ; fo is the
Lord able to doe with us, and will alfo if there
be the like need 5 and therefore let us learne to
truft in the Lord, and in all things to depend upon
him. One would have thought it impo/fible when
fortiemen had fecretly vowed neither to eat nor
dnnke till they had killed PW, for that to bee re-
vealed, and Paul to be delivered, when fo many
that were able enough to deftroy a poore prifoner
had confpired againft him^yet we fee the Lord de-
livered him from that great ftreight 5 and there-
fore let us wait (till upon the Lord, for it is but
the flaying till the time be out,and then he that can
fave,will fave,and willnot tarry. And/b much fbr
the fecond thing.
The; laft point obfervablefrom thefe words,
i%
A Sermon. %i
Thatgod/y mens extremities are buitryals, fern for p,# ,;
their goost\ 4ndnQtj>Mifhment>\fent for their hurt and Godly' men*
ruind extremities ■
The Lord did this but to prove Abraham, hee ^1^^
meant him no hurt at all in it : And fo the Lord
doth by afflicting others of his owne people, he
doth not meane to hurt them by it. And there-
fore when you ice an affliction to bee fb great as if
it would undoe thofe on whom it is, y^t you (hall
feeintheifliieitwasbut like anevill ; for when
Abraham was bid to take his onely Sonne Ifaack
whom he loved, and offer him in a Sacrifice to
the Lord, and was fuffercd to bee the three dayes
inthetryall, yet the Lord meant him no hurt 5
here was indeed a great apprehenfion of evill,yec
kwasnoevill ; butit might as much worke upon
him as the evillitfelfe: Evenfb is it with us in
ouraffli&ions, they are not evils, butmeeretry-
als, dnd therefore we are not much to be difmay-
edforthegreateftaffiiur healths and
liberty might bee enjoy ed^ or if all the outward
man were affli&ed, yet if the fpirit were whole
it would beare out mfirmitie. I, but what if that
V>bce wounded too i Why,if there bee tryals of
$11 forts, and you fall into them all, and that of
afudden too, as a fall of waves, one comming
uponthenecke of another as they did upon lob^
yet wee are bid to rejoyce : Why one would
thinkeitwere enough for a man to bee patient in
that cafe • yet ( laith the Apoftle) you muft rejoyce
in it, yea, count it exceeding joy : that is,as your trials
are greater, fo let your joy be greater.
Why5that is a ftrange command you will fay :
Gbte&o j fout t-^Qjjg^ yOU fee not the reaion of Gods
^onghtto Commandements, yet thereis a great reafon in
rejoyce in tri- them, which if you faw, you would keepe them
ais,i>ccaufc moQ. willingly. And the reafon of this Command
thetryaiiis, is, tne greater the tryall is, the more will b.e t
the more will good, and therefore the more caufe of joy 5 for
be the good. jf the mo{t paineful] bec the moft gainefuij^ then
theythat have them, have the greateft caufe to re-
joyce in them : It was a tryall for Abrd)M»
to
A Sermon] 2$
to goe from his ovvne land, and to caft out his
fonne Ifmei^ I but this was the greateft, and
this brought him the greateii fruit that ever hee
had.
I, but what is that good? Why this; firft,it 0£/>#.
fhallincreafe grace in your hearts 5 for as the gold ^»/*.
when it is tryedlofeth nothing but drofTe, andfo J^™f^z
is made the better thereby 5 fo it is with our iffli- ais,is*° "'
ftions, fot the triall of our faith ', faith the Apoftte, x- Increafe of
brmgeth forth patience : fo the greater thy tryali 8race*
is, the more it ftrengthens thy faith, and fo increa-
feth comfort : for when the a'ffli&ions of the Apo-
ftle abounded, his Confolation abounded alfo;
And hence it is, that our Saviour Chrift faith, tot*
Jhall receive an hundred fold rvithferfecmions 5 that
is, when the tryali doth abound, the comfort (hall
abound.
Againe, you fhall have the greater wages . for 2# iQCreafc of
when a man hath a friend that hath beene employ- reward,
ed about any great thing for him, why the greater
the trouble was whkh he did undergoe for him,
the more will hee bee beholding to him, and the
greater reward will heebeftow upon him 5 even
fothe greater the tryals are from the Lord, the
greater benefit will come to us by them ; and
therefore when you fee the greateft tryals befall
the Church and people of God, bee aflured by
this which hath beene faid, that fome great bene-
fit is comming to them ; for doe you not thinke
this is a ufefull doftrine j it may bee it concernes
feme
2.1 A SttfiMtom
fomeof you now at this prefent ; if nor, it may
doe, and therefore lay it up before-hand -y and
let us not thinke of our afflidions as of things
that will undoe us, but as tryals that will bring
us profit. For as the Spycs that went to Canaan
were of two forts, and looked upon the Gyants
that were in it with a double eye ; and fo fonie of
them faid, O the land is a very good land,and in-
couraged the people to goe upinto it $ and others
that were afraid, they faid, nay but the land eats
up the Inhabitants thereof, and difcouraged the
people to goe up into it : Even fb it is with many
amongftus, when they fee affli&ions befall the
Church and people of God, O they prefently
are afraid, and therefore they fay,Who would be
asthefemen? let me be of luch as be in profpe-
•iry and have friends, andfome that will provide
for mee : but what is the reafon of this i why
they fend forth wrong fpies, and therefore they
bring baeke a falfe report : but if thou wouldeft
fend forth thy faith and fpirituall wifdome which
ought to be in thy heart, then thou fhouldeft fee
it were no fuch matter. And therefore let this be
our practice concerning thceftate and condition of
the Church at this time, and needfull it is wee
fhouldfodoe 5 for doe you not fee the dangers
that they and we are in, and the confufion that is
almoft throughout all Europe ! yet God hath not
forgotten us, neither will he leave us, if wee can
but reft upon him : what though there fhould be a
fudden
J Sermon: *$
fudden change, fo that all things were with us as
ic was in HcBers time •? yet could the Lord bring
forth fome good thing out of it that ftould tend
much to his glory and our good : Put the cafe
all were turned upfide downe, as it was in the con-
fufed Chaos5wherein heaven and earth was ming-
led together, and the waters overcomming all the
reft, yet as then when the fpiritof the Lord did $im&e
but move upon the waters, many beautifull crea-
tures were 'brought forth, and the Sea divided
from the reft, that thofe waters that feemed then
tofpoyleall, fervesnowto water all, and with-
out it we cannot bee: Even fo,were the Church
in never fo confufed a condition, yet the Lord
fhallfo order the things thatfeeme toundoeus,
that they fliall bring forth fomething of fpeciall
ule; that is, fomething to water and make fruit-
full the houfe and people of God: and therefore
be not out of hope what foe ver befalls thee, one-
ly bee humbled 5 for there is great caufe fo to
be, and the Lord calls thee to it by his Minifters,
and wee are his meflengers to declare his will
uatoyou -0 and as we rauft bee humbled and take
to heart the caufe of the Church, io wee muft .
confider the time, that wee may bee throughly
afle&ed thereby j for it was Ef foams fault not
to doe it : and thou muft fee this diftrefle, foas
itmay bring thee into the Mount $ for it is not
\ an extremity fimply that will caufe the Lord
tohclpcthees but when thy foule is plowed up
Sj Acre-
26 A Sermoni
therewith , and then the Lord will caft in the
feed and water it, foas thy ioule ftall fprin'ga-
gaine 5 and therefore Jet us fhll maimainc our
hope in all conditions whatfoever. And for
this end did J fall upon this Text at this time
That in the Mount mil thLordbtfcwit
FJU^lSi
RemaTnes
of that
REVEREND
AND LEARNED
D I y I N E,
fOHJ^ tpH-ESTOXC,
D'. inDivinity,Chap!ainciii Ordinary tohis
Majeay, Mafter of Emawul Co]lcd°c in
Cambridge t and fomctimcs Preacher6"
of Lincolnes-Inne.
Chaining three excellent Treatifes})
^ / SlYDASS RcPcntancc.
K*"b>< The Saints Spiritual! Strength
Pa vis Converilon.
Hebr.h.
Vtingdetd, bujttfptakttb.
LONt>ON'
t^MozJncirw Crook?. 16
a +
1
\
I
TWWl^S
HIS
Repentance.
O K,
THE LAMENTABLE
EFFECTS OF A STARTLED
Conscience.
Delivered in eight feverall Doclx'nes,
raifcd from the third, fourth, and fifth
Verftsoftht *7. chapter of the Cffftll
by St. M A T T m e vv.
All the ufefull and profitable Obfcrvations
of that late Reverend Divine
I9HNrPRESTON,
D\ in Divinity, Chaplaine in Ordinary to his
Majcftic* Mafter of EmanueB Collcdge in
Cambridge ^nd f ometimes Preacher
of Lhwlntuinne.
Printed at lendonkt Andrew Cr$eke. 1^4
v
The Contents of Jvd as
Repentance.
DOCTRINE I.
Vch as a Mans life is, fuck is his Nam*
after death. page2
REASON I.
Godblejfethor curfeth man ace or -
dingtohiswerkes. p.4
I In regard of his Truth* ibid.
2 In regard of his Glory, ibid,
REAS. 11.
Manappeareth Itkehimfelfe. p.4
REAS. III.
Other men in the endffeake truth without emie or fear t.
USE I.
Not to hefecretlj wicked, for God is a pub like nmrder of
all. ibid.
USE II.
To cleanfe the heart from fmne by daily repentance, lejiftn
fbould rot the name, p. 6
USE IIL
Toencmagegoodmen, their iB. refortsfbaftfoonevamfh
P-7
A To
The Contents.
To difcourage wicked men jheir goodreports JhaHnot long
lajl.
P7
DOCT. II.
Sinnefeemts [mail before it be committed, after jnoft vile
andhaimns. p. 8
REAS. I.
Lufi blindes the eyes of our vnderslanding. p. p
REAS. II.
The Divelllejfens thefinne before committed^ aggravates
it afterward. ibid.
REAS. III.
God leaves a man to himfelfe. ibid.
Good 'men^ for finnefbmcttmes ofGodJeft tothemfelvs •
p.io
ibil
1 For increase of Gods glory.
2 For awakening their confeiences.
The reafon of infcnfibleneffe in grofe finnes* p. 1 1
USE.
To beware of the Divelsfubtik temptatim. ibid.
Satans deceits to draw man intofinney are s
1 Pr$mfeofpleafurejrofity&c. p. 15
2 Hope ofefcape, and going to heaven. p. 1 4
3 Hope of leaving it when we will. p. 15
4 Neeremffe tovertue. p.i<5
5 Pronenejfe of Nature, ibid,
6 Turning away the thoughts to fomethingelfe. p. 1 7
7 Beginning by degrees. ibid.
The Contents,
DOCT. III.
Tis hard to dt feme falfe Repentance, Confejfion, And Re.
Bitutiouyfrom true.
Falfe Repentance goes very fane, both in rejpeft of the
Reafons drawnefromthe Grounds , and Concomitants.
?19
I. The Grounds of falfe Repentance :
I. Selfe-lovc. p.20
Cdif approve the^\
the holy GhoJl^tojHate the ug\
\L It ne(fe 3
3 A tar nail apprehenfon of beaut ie, fwectmjfe and ex-
cellence in Gods wayes. ibid.
4 Good Education. ibid*
II. Falfe Grounds of Confefsion :
1 Pafsion. ~)
2 Evident d/fcovery of/inne. Sp.22
3 Torture of conference. 3
III. Falfegroundof Restitution, is the burthenfomc-
nejfeoffinne. ibid.
USE I.
7 ibid.
4 Inincreafing moreandmorein grace. ibid.
Differences betweene true andfalfe Cenfefsicn^ are :
1 Confession of the leaf andfecretejlfimes. p . 3 0
2 Conftancie. ibid
5 A good ground jtamely Humiliation, ibid.
Differences betweene true dnd falfe Reslitut/on, .», *
cheerefuH (not unwilling) restoring the things we love
and delight in. ibid.
VSiEHI.
7* teachmen what tojudre of others Repentance, p. ? 1
USE
•
The Contents.
USE IV.
To /hew thews full cafe tffajh as have not gone fo far re in
Repentance otslud&sdzd. ibid.
Doer. iv.
Good things are approved w wicked mens confciences,whe-
ther they will or no. p. 31
. RE AS. I.
Becaufeit h not in mans owne power to iudge as he Ufljtut
from the light ofconfaence. p. 3 2
RE AS. II.
Becatife Godwill haveqlory from all his creatures, p.33
USE. I.
To teach us tothinke wellofthewaiesofGod.. ibid.
USE. II.
Not to be dfcouuged with any oppofition. ibid.
DOCT. V.
Mans nature apt to exctfefinne after t is committed. 6.34
* REAS. I.
Actual I fmne leaves darkneffein the minde. ibid.
REAS. II.
It begets pafsion that corrupts the judgement* p.3 5
REAS. III.
It weakens the faculties ofthefonle. ibid.
REAS. IV.
It drives away Gods Spirit from us. ibid.
USE.
To fly e fwne> that blindtsour eyes ^nd binders our recmc-
rie. ibid.
1 ^3 ' USE
IheContetus.
USE II. '
Being ftlne, to remember how apt we oretoexcufefmne.
p.55
DOCTR. VI.
Companions in evill leafi comfortable in times of extre-
mt:e' p. 2 6
REAS. I. Pj
Gods )usiicc,mhofets them one agatnft Another jhatinne
agatnfihm. J
REAS. II. P3~
Mans nature, apt to love tre*fon,bate the traitor, ibid
REAS. III.
Their ervne love being game orfomebafe end. ibid
VSE I.
To make ttsbeware hew we\ojne rvith wicked men. ibid.
DOCTR. VII.
Thegreatejl comfort in finne proves commonly the mot
dt [comfortable. J A
. ■ REAS. I. P'5*
The Car fe of God.
REAS. II. C ibid
Sinne makes the fozleft eke. C
V S*E I.
To make men take httibm they turne from Codtofme.
DOCT. VIII.
Cods math andfwne, charged on the conference, *t ex-
ceed/wl
The Contents*
ceeding terrible andinfupportable. p.^p
What horror of conference is^ fhewed 'infix S^tefiions.
QVEST. I.
How horror of conference wrought.
1 By Gods Sprit. p.40
2 By the DipelL ibid.
Notes to d'feerne by which ofthefe tis wrought \are9
1 Bythefilfehood mingled with the trouble of con-
" fc/ence.
2 By theAffec7ionitfrikethinus. )
3 By the extremtie ofanguijh it caufetb*
a By the manner of doing it. p. 4 1
QVEST. II.
What a condition fuch are in <* ibid.
QVEST. III.
Whether Godsends it for a fum foment ^ or precaution of
Grace. ibid.
QVEST. IV.
Whath to be thought of thofe that are in fuch trouble of
Confcience. p.42
QVEST. V.
iHowtobedifcernedfrommeUncholly. ibid.
QVEST. VI.
Whether it may befall thechilde of God in the eft ate of
Grace. p.43
C A good thing.
\jis in joy < T he conjunction of that to us.
tXhe refleti knowledge thereof. .
C A bad thing.
So in griefeZjhe conjtmcJion of that tout.
tJlhe rtflest knowledge thereof.
Rcafons
„j
TheContcms.
Reafons of the D oftrine . I.
Sen and Gods wrath inthemf elves the ?reate(l evils d ±1
RE AS. n. '***
Gods pre fence is taken from them. ft id
REAS. in. '
ThefenfibleneffeofConfeience. 045
USE I. n
To labour to keepe a good conf ounce. ibid
USE II.
Tofnew the miferable condition of fuch as got on infwne,
altogether infenfible of the burthen thereof. p.47
USE III.
To teach us the way to obtaine pardon, is earneftly to fie fir
it above aH other things. p.4.9
The right way to get pardon is, to labour,
L For humiliation by the Law.
The Law humbles,
1 . By declaration of the fault.
2. By CommwationofyumfymentS^
II. For comfort by the Gojpetl. J
The way to fee the fault, is,
i.TolookeonfimepartieulargrofeJinnf. p. 51
2. To confider the corruption of Nature. ibid.
Faith in Chr 1 ft ^and a particular application of the Promi-
fes is the beft way to be fire of mercy. p. j 2
Judas
ludas Repentance.
Matth. chap.27. verf.^j. j
Then when Judas, which betrayedhim^faw that hee was J
condemned, he repented himfelfe, and brought agam ,
the thirty peeces of fdver to the chief e Friefis and
Elders,
Saying, I have finned in betraying of innocent bloody and ,
they faid,what is that to us ^ fee thou to it.
And when he hade aft downe the fiver peeces in the 1 'em
pie, he departed yand tvent and hanged himfe If e.
Hefe words doe containe the re
pentance of ludas after his great
finne of betraying Chrift ; The
fummeof them is to (hew what
Sentence hee had caft upon
lira.
The parts of the words are thefe five :
Firft,adefcriptionof ludas, one who betrayed
Chrfl. -
B Secondly.
I V 6 A S Repentance.
Secondly, the occafion of his Repentance 5
which is fee forth by the circumftance of Time ;
When he farv he was condemned.
Thirdlysthe Repenrance itfJfc,in theic words,
He repented himfelfejmd brought agame,&ct Of which
Repentance there are three parts :
i . He made reftitution of that hee had taken, hee
Brought agaiae the thirty filver peeces.
2 . He conf-ffeth his finne, faying, 1 have finned in
bttrajing innocent blood.
3. Hec fhewes himfelfe forrowfull, io that if it
were to doe againe, he would not doe it $ which is
another effect of his Repentance.
Fourthly, the entertainment that hee had of the
Chiefe Priefts and Elders afterward. Wherein
obferve,
1 . 1 hey excuf e themselves, faying, What U that
to us t although they had little reafon to fay fo ;
for if hee had finned in betraying Chrift,then much
more they who were the caufes thereof.
2 . They lay more burthen upon him,, Look tbon
tott.
Fifthly3theiflue of all this,wherein is fet dovvne,
1. What comfort hee had of thofe thirty filver
peeces ; HecaFt downe the filver peeces.
2. What Judgement God infli&ed on him, hec
made him his owne Executioner ; He departed, and
went and hanged himfelfe. Thefe are the parts of the
words.
Fir/ 1, for the defcription ofludas (one .that be-
trayed Chrift.J From whence obferve, the do<3rine
k this, That
I V DA S Repentance.
That hokewhat a man is in his life-time, fuchfha/lbee \ Doflr.
his name in the end\ tf their lives havebeene badi
their names at their death mil be accer dingy f good,
their report jhallbe thereafter: as it is here flame in
J udas,^ hath his name accoadmg to his defert*
I deny not, but for a time a good man may bee
evillfpoken of,and an evill man may be magnified:
For the former, wee may fee it in many places 5
Our Saviour Chrift himfclfe was little regarded of
the Scribes and Pharifcs ; David may for a while
bedefpifed* *W may be reproached 5 andfo/0-
fepb, and many others. For the fecond, wicked men
for a while may have good report ; ludas may fo
carry himfclfe for a while, that none of the Difci- 1
pies would fo much as fufpe& him for a tray tor to
his Matter. But behold the end of thefe men, it
fliall furely bee according to their deeds : Let lero-
£ heblcffethandcurfeth mens wayes accor-
ding to their workes; therefore needs mult it bee
that hee muil bleffc the godly, butcurfe the wic-
ked ; hee makcth thdr names to rot, and rotten
things foone ftincke : Hence is it that names of fo
many are fo infamous after their de?th. And this
the Lord doth for tworeafbns.
Firft, in regard of his truth, he cannot becorrup.
ted. And therefore as men are indeed, fohee blef-
feth or punifheth them ; and although men may be
dcceived,yet he cannot; Forheeknowetbtbe way of
tbertghteom^ and the way of the wicked (hall pert fb^
Pfal.i/5.
Secondly, in regard of his glory 5 7 will honour
them that honour «*?, faith the Lord : If thofe that
difhonourGod fhould be honoured ; or if thofe
that honour God, lhould be difhonoured, it would
beanimpeachmentto his honour; but God is ten-
der over his honour, and therefore by nomeancs
will he fuffer it fo to be.
The fecond Reafon is drawne from the men
themfelves 5 ordinarily men will bee like them-
felvcs: Feigned things .quickly returne into their
owne nature 3 if good meale be covered over with i
bad.
I V D a s Riftentmce.
\
bad,thebadwilliooneweareaway5 and the good
will appcarc ; and on the concrary fide, if bad met-
tle bee covered with good, the good will foone
weare away, and the bad willbefeene 5 fo a godly
man may have fome flips, bur at the lad it will ap-
psare what he is ; and an hypocrite may have ma-
ny a good fit,yet fooner or later he will flie w hirn-
felfe to be like himielfr.
The third reaion is taken from other mec;at the \
end £nvy eeafeth, and then their confidences that
before did but whifper, (hall now fpeake aloud in
their eares,that they have beene good men : on the
otherfide, for wicked men, it maybe they have
beene great men, and fo they dare not fpeake as
they thought, but then feare /hall be removed, and
then they flullufe liberty of fpeech : for why are
wicked men well fpoken of in this life t bu: onely
becaufe that men dare not fpeake their minds ; but
then, when both«envieand fearefhall be removed,
then fliili Paid be Paul, and ludas fhali be lud&.
Now the Vfes are thefe t hree :
Firft, If mens names fhall be according to their
hearts in their life times, then take heed that thou
k^epenotan evill heart in fecret; for God who
fees thy finnes in fecret, will reward thee openly 3
Goi fees thy fecrec prophaneneffe, thy fecret cove-
couf^iefles furely without thou doeft fpeedily a-
mend, God in the end will give thee a name accor-
dingly : onthecontrary,art thou fecretly upright, '
holy^&c. God certainly who feeth it, will in the
end plentifully reward thee ^ for if we have not
B 1 credit
Re*f*S<
vfii
Mat^-4»
Iv D AS T^ptntMte.
Gentry.
»*.
credit with God, furely all glefies and tfrifts will
doc no good: fo that this is true both as well for
the evill as the good. Let every man therefore
looke to his owne confeience, and fee how the cafe
ftandech with him. Art thou an hypocrite i God
will even fee a brand wpen thee, as he did upou Cam
which fliall never befeperaredfrom thee, no more )
then the fhado w from the body : thou fhalt never
have a good name with men ; yea, and rather then
thy wickednefle fliali be hidden, the very birds of
the ayre fliall difclofe it s and although it may be
thou thinkeft that thy power or authority wil tfutld
thee from an ill report,yet I tell thee thy expectati-
on will much befruftrated.
Secondly, This fhould teach us daily to renew
our repentance for our finnes* for although it may
be our finnes be remitted, yet unleflc we doe daily
by repentance cleanfe our hearts, Godac the length
will bring us to fhame ; and as //>/ brethren,who
becaufethey did not repent them of their finne a-
gainft their brother, were many yecres after grie-
ved and troubled for the lame. Therefore as you
love your names, by daily repentance make up the
breaches of your heart and life; for thus did the
Prophet David. Who would ever in the leaft man-
ner have immagined that he,after his great finnes of
murder and adulterie, would have recovered his
name, yet becaufe that he unfeinedly, even from
thebottomeof his heart repented, behold at the
laft he recovers againehis name, and in the end di-
eth both full of riches and honours. So likewife
Job
I V D A S Riftentance.
loh^ though he was m his lifetime very impatient
yetbecaufethathe repented him of it truly, after-
ward he is honoured for his patience; and hence is
it that Saint lames faith. Remember the patience of lob.
A good name cannot- but muft follow grace and
vertue J no leffe then a fweet fmeil will needes
follow flowers and fweet oyntments. If then thou
haft committed any finne either in fecrec or o-
penly, wilt thou have thy good name recovered
before thou dye i be fure to make thy heart fure by
repentance. *
Thirdly, Let not good men be difcouraged for
evill reports that they may here have for a time,
nor let not evill men be encouraged for the good
reports for a time they may have • for at the laft all
evill reports that are cart on the godly ftiall vanifli
away, and all the good report that the wicked have
had ill ill quite forlake them, and every one then
fhall plainly appeare what he is : the reafon of this
is, becaufe the reports of the wicked have no fure
rooting. Indeedecertaineitis, that the godly of-
ten have an ill name, yetmoftfureis it, that at the
laft God will make their goodnefle to brcake forth
as the Sunnewhenit hach beene long darkened.
Yet here tnuft be one caution prernifed, that our
hearts b§ fubftantially good. 1 denie not bat a man
may have fome blemifhes, but wcmuftdiily la-
bour to keepe our hearts unfported of the world :
We muft behave onrfelvcs blamekfly, but how $
not by flopping the mouthes of men ; but we muft
keepe our felvcsunf potted of the world, andarme
our
lam.J*
rfii
8
I V D A S l^pcntame
Simile*
Dsfir***
iChro.tM
Vcrf.S.
lobn *,T o.
our lclves againtt it, by abftaining from finnc.
If paper be well oyled., caft inkc upon ir, and it
willfoonc returne off againe, butifitbcnocoylcd
it willftayon; foif our hearts be well oyled a-
gainft the world, by our innocent carriage, then if
they have ill reports caft upon thera, they will not
remaine qut offagaine prelently $ and Co againe on
the contrary fide. And thus much for the firft part
of my Text.
2 . The time [ When hefaw he was condemned. ]
Hence fearne agame,
Thdtfinnes are commonly cwercd and gUjfes put upon
them unt ill they btcowmittedjzut after tiny be com-
mitted they fecme moft vile and odious.
This is plains here in Iudas, before he commit-
ted this iiine it leaned a matter of nothing unto
him, but after behold how hahous it is. Sathin
herein is very readie to deceive us, as wee may fee
in manie examples. Thus dele he with />&Wwhen
he went to number the people, when loab reprcfen-
ted the finneto him well enough, yet itfermed no-
thing to him, but he muft needs have it done, then
afterwards fee how hainous it was to him, info-
mixhtha: it made him cry our, faying, / have done
exceeding foolfoly. But ihould we frace the whole
Bible, we can findeno better example then this of
Iudas ^ Chrift had given him fo manie warnings,
faying, One of y entail b:trxy me : And againe,/ have
cljofentrvelne^andbehold one cfyoitis a dned. And a-;
2 line,
IVD AS Repentance,
gaine, It were better for that man, by whom the Sonne'
of manjhall be betrayed, that he had never beene borne :
yet all this would not ferve, but the lufter of the
thirtie filver peeces had fo blinded his eyes, that he
could not fee.
Now for the Reafons.
The firft Reafon is taken from a mans felfe; our
lufts within us are fo ftrong that we cannot fee the
fiane; as was that in Cam: for the properties of
thefe lufts are tocaft a mift before our eyes, and to
| blinde-fold us thereby. As when a man doth any
I thing in his anger, while his anger lafts,he thinketh
\ that he doth it with reafon, but afterward he judg-
ethhimfelfeforit, andconfiders the thing as it is
initfelfcj fo is it when a man is blinded with his
lufts, he goes on in finne, ferlt enim \udmum^ cum
res tranjit in ejfeftum.
The fecondReafonis from the Divell, who co-
vers our finnes before they are committed with
fome baits; for hee knowes no fifla will bite at a
bare hooke : fo finne at the firft is covered with pro-
fit, pleafures,&c. orelfehelaboureth to minfe it
with diftin&ions, but when its committed, then he
fets it forth in its owne proper colours.
The third Reafon is from God himfelfe, who
giueth men up oftentimes in his jtift judgement •>
I and then ule all the perfwafions and reafons in the
| world,andyou cannot move them from it : hence is
it that the Apoitle fpeakes,ito». 1.2S. As they regar-
ded not to know God, fo God gave them over to a repro-
bate fenfe, that they were not able to difcerne of the
C truth.
Marker 21
Reafiu
Rcaf 2]
Reaf^
Rcrfu.iS
IO
IVDAS Repentance.
Reaf.
| truth : which is a metaphor taken from a touch-
j (lone, which is able to difcernc betweene true gold
and falfe ; but when the vcrtuc of this touch-ftonc
is taken away, then it cannot difcernc j fo in like
manner, when as God rtiall give a man up to com-
mit finne, and take away his right minde, he can-
not difcerne evill from good, no more then a blind
man can j udge of colours ; yea, and he is no ftron-
gcrtorefift any tentation, then Stmffon was when
his haire was cut off, to refitt his enemies.
Indeed I deny not but that God may fometimes
for finne, leave good men to themfelvcs ; thus God
dcltwichJ&s*&*f, zChron.^i.^i. whobecaufehe
had fliewed the Embafladours of the Prince of Ba-
bylon all his furniture, it is hid God left him to him-
fclfe.
And this is dofle for thefe two Reafons :
Firft,becaufe God is willing to it for his owne
glory.
Secondly,becau/e by this their confeiences come
to be awakened, and begins to ring a loud peale in
their eares.
But here we muft know, that there is a grear di f-
ference betweene Gods, leaving of wicked men to
*themfelves,and good men to themfelvcs,
Forfirft, forwieedmen, their confcicnce is a-
wakened, but not foundlyuntili the day of death,
al thoughthey may have fome rcmorfeand forrow
bdore. But commonly God awakes a good man
fooner. The finnes of a good man ate either le/Ier
or greater ; if lefler, he is fooner awakened ; if
grea-
IVD AS Repentance.
II
Re*f.
Simile]
greater, he is awaked with greater difficulcie ; for
a grofe finne is alwayes moft dangerous ; this yee
may fee plainly in David, when he had cut off the
lap of Sauls garment, hee quickly perceived his
finne ; but when be had committed the foule finne
of adultery, he was more a great deale infenfibleof
that.
Thereafon why wee are fo infenfible in grofe
finnesis this, becaufc when a godly man commits
but a little finne, for all chat his heart ftil remaines
in good temper ; but when he commits a great
finne, then its all out of order, and cannot perceive
it fo (bone. Even as a man, if he hath a great blow j
on the head with a ftafte, he is leffe fenfible then if !
he had a little fcratch or rench ; fo is it with Gods |
children in committing of finne. Now the Ufc is
this:
Seeing that this is the Divels craftinefle, firft to
cover finnes before they be committed, let us then
when we arc aflaulted with any tentation, take heed;
let us not beleevethat that finne is little, but rather
letusdcmurrcand confider a little the matter 5 If
thou haft any good motions in thee, execute them
fpeedily ; but if thou art tempted to wickednefie
ftayawhile, and confider a while. Its the note of
a foole to goe on he rcgardeth not whether ; but its
the figneofa wife man, to fee a danger a farre efF,
and eleape ir. Confider what will follow thy fin.
At the firft ludat thought that thirty peecesof fil-
ver would have made amends for all, but after he
was condemned, he repented for his former fol-
\ C z ly.
Vje.
12
I V D A S Repentance.
Cen.34
f Conn to
ly. If before wc finne we could but fcclc the fe-
quences, we would never commit it ; if we could
bat fe: the blindnefTe of minde,the horrour of con-
fcience, the hardneffe of heart that will insepara-
bly follow them, we would certainly fliun them 3
for is any man fa mad as to thinke that if a man felc
the fjrfeitfirft, before he eat the fweet meat, that
he would then eat it * no furely : fo could we but
fee the punifliment now that will follow a lit-
tle pleafure, furely we would reject alLthe plea-
fure.
Let ins therefore be fo wife for to looketo the
baits that the divell calts before us,for he is cunning
and fub the rcafon was, be-
caufe he was a burning and a fliining light, and
they rejoyced in his light. So the fecond ground
found a fweetnefle in the Word and left all,' but
yet returned, as 2 Pet. 2. latter end. Some in the
excellency of Preaching may lee a fweetneffe,
and re Joyce a while, but yet returne againe to their
finnes.
Fourthly, Their repentance may arife from a
good Family, company , or Miniftry : Thus 10-
*fh,(i Chro. 24. ) good, while lebo]ad>t lived, which
feemes to be thirtie yeeres j (o Vzzia, 2 Chro. 16
D 1 was
%l
" 7
I V 6 A S Repentance.
VCev
(was goodwill the day es of Zacbaria^fo many arc
' good while they are under careful! Governours,
and in good company ; fo long as good meanes laft
they will be good. I cannot compare fuch men bet-
ter then to the Swine, which whileft they are in
faire meddowes keepe themfelves cleane ( which is
nothanketo them, but the place) but as foone as
they come to the mire they tumble in it 5 fo will
there men, fo foone as opportunitie is given them.
2. So likewifc confeflion mayarife from falfe
grounds.
Firft, from paflion, being in good moods, they
confeflefometimes^ototherwaies > but found hu-
miliation, asafpring, makes us alwayes ready to
confefle.
Secondly, From fome evident difcovery of his
finnes ; when the light (hinesfo in hiseyes, that he
cannot but confefli ; as Sad when he evidently faw
Davids kindneffc,could not butconfefle.
Thirdly, From fome extorting caufe > as here
did/ir^tf, when God and his conscience preft him
to it ; fo did Pharaoh when he was under the racke.
Thirdly, Reiiitution may alfo arife from falfe
grounds.
There was a great difference betweene the re/H-
rutionofW^and Zacheus ; Iu-das was ficke and
oppseft with his filver peeces, as a man of meat in
his ftpmacke 5 therefore no wonder though hee
wou!d be rid Hereof 5 but Zacbtvsaid it m.oft wil-
lingly and freely.
This fheweth unto us the vanity of the Popifhj
I V D A S Repentance.
*?
do&rinc, which makes b:.i .ns of Repen-
tance, Confcffion5C9ntritiorijSaasf action, all thefe
hadW^r, yet who can fay he m;ly repented $ one
may doe all that they fay,yct be damned.
Let menthenlookctothemfclves that have not
goncasfarreas///^, namely, have not repented,
confeffed, and reftored ; for though thefe be in
falfe repentance, yet are they in true alfo $ onely in
falfe there are thefe oqely, in true there is thefe and
more alfo: for as the guilt in counterfeit gold
(which makes it like the true) is good 5 fo the fault
is, that it is not throughout, fuch as the outfide is 5
(o thefe thingsin falfe repentance are good,the fault
is, that their grounds are not good alfo.
And againe, they which havegoncasfarreas /«-
dasy and feeme to have repented, let them try them-
fclves,andtake heed they be not deceived.
Now there arc two things that hiidcrus from
judging aright of our eftate.
1 . Vnwillingnefle to fcarch.
2. Unability to judge.
Firft,Unwillingneffe to fearch, and the caufes of
that are thefe :
Firftjbecaufe they have beene long fure, ando-
thers fo judge of them, and therefore now they
are loath to call in queftion their eftate: But let
fuch know, that nothing can eftablifli their ftate
more s for either your repentance was found, and
then the more comfort unto you if you fcarch, or
elfe it was notfound,and then the (ooner you difco-
verthe t alfeneffe thereof, the fooner you may a-
mendit. 2. It
*4
IvDas Repentance.
I Cor.t.io.
NcheoajLU
a. It is becaufe they arc unwilling to make their
hearts folly found 5 they would not be perfe&;
they will have fame finneto dally with : but this is
great folly in men, for want of one fteppe more to
miffe heaven, and to make fhipwracke m the haven
of their happineffe.
Secondly j inabilitie in judging , not being able
to judge whether wee have truely repented or
no*.
To h: lpe this ;confider whether your repentance
arifefromanaturall confidence, or an heart truely
changed, for that is all in all. If your heart be
changed 5 and from that, and not from a naturall
confeience enlightned, arif :th your repentance $
but this is hardeft of all to know.
You may know it twowaics.
1. By the inward differences.
2. By the outward effects.
Firft, by the inward differences, and they are
five:
Firft, if it come from an heart truely changed,
thou (halt finde thy fdfc doing all holy duties with
a naturall inclination,^ the fire to afcend $ although
thou meeteft ,with many impediments, yet never
leaveftftriving, but inwardly delighteft in Gods
law. A naturall confcienccmay doe much, but ne-
ver m.^keus inwardly from the bent of the heart to
will goods n°w in Ipirituall things, its mora to
will then to doe \ as Saint Paul would have the C#-
ritjtJbaM notoriety to doe, but alfo to will. Hence
is it that Njbermah defires the Lord to heare the
prayers
I V DAS Repentance.
*5
prayers of them that did defire to fea re him : This
is the very Char after of a Saint ; The natural 1
confeience, if there were no hell, would finne,Iove
it, and ufe it ^ but inwardly to defire holineflc for it
ielfeisan Infallible figne j fo that were there no
heaven nor hell, yet hee would choofe holineffe,
and could doe no otherwife, when it is his meat and
drinke (as our Saviour fpeaketh) to doe Gods will.
Now a man fbundly an hungry, will eat though
not hired ^ fo would he doe the workes of holineffe
though there were no reward. If you have this dif-
pofition,fure I am you havetruly repented ; if you
have not, feare, and labour after it.
Secondly, the naturall confeience tells us this
fhouldbedone, urgethk,and blames if it bee not;
done ; and hence arifeth hearty refolution and pur-
poles, but it never enables to doe it, therefore hee
never performes what he purpofeth y but a heart
truly changed enables us todoe it : As Paul faith,/'
can doe all things through Chrijl : not fome, but all ; '
whereas the naturall man cannot but finne, beeaufe ,
(as Saint Pettr fayes) the will is not ftirred nor
changed -y therefore although muph may be dbne,'
yet it will downe agame $ as a ftone,if not changed i
into fire,though it be lifted up,yet it wil fall downe
againe: Now the naturall confeience cannot change
the will, therefore cannot he refift finne 5 but the |
true Convert can fay, he can be chaff, he can refift/
lufts, and the like ; the other fay (and fay truly)
jthey cannot but finne, for the naturall confeience
cannot change, and therefore they grow wearie of
E it
16
IV D AS T{e pent ante*
itjbecauic itis nor naturall,if they were truly chan-
*ed,:hey would doei: with cale.
Thirdly, the naturall conference can goe no fur-
ther then it's enlightncd ; it may approve formal!
civiU living, and holineflc in the general!, but it j
cannot fo approve of holineflc in the particular, j
that the ftri&er any man is, the more they approve ;
him, and defire to be like him : A man truly fpiri- ;
ruallis barthenfbme to a naturalconicicnce,though i
never fo much enlightncd $ the high degrees of
holincflfe doc make him diftafte him. Wherefore
canft not thou delight in them that are good f thou
haft care to fcare.
Fourthly, the naturall -confcicncc may make a
man abftaine from many finnes, but hee abftaines
from none out of a deteftation and hatred of them :
he may indeed hate a moral 1 vice, becaufe hee may
havcamorallvertue contrary to it 5 but hee cannot
hate finne,for nothing is contrary to finnebut grace,
which he hath not : If therefore you abftaine from
finnc out of a hatred to it, it's certainc you are
changed 5. elfc though you abftaine, it's but from a
naturall confcicnce. Mofcs and Z^abftained from
uncleanneffe,fo that they wept and were vexed,that
was a figne of change ; elfe abftaine never fo much,
it's not true grace. But if thou hateft it becaufe it s
finnc, and hateft all finne both fmall and great, it's
certainc thou art changrd.
Fifthly, the naturall confeience may make us
love fome good men, and God alfo with a natu-
rall love, becaufe hee giveth them fome good blef-
fines ;
IvD AS Repentance.
V
fin'gs y and may rcjoyce in God with forne fiafnes
of joy i2iS^Hefa.6. But to love God in his Attri-
butes withtheloveof delight and con] ugalllove,
to lovehim becaufe he is holy, juft,&c. this an
heart unchanged cannot doe j and the reafon is,
becaufe that all love of delight arifeth from fimili-
tude ; and none thus love God, which are not chan-
ged,andfo like him.
Butyoumayfay, Howcanlknowthis love of
God?
I anfwer, It' s eafie enough to be knowne .• For,
i. He that loves God,keeps his Commandements.
2. The Commandements of God are not burthen-
(omc unto him. But befides this, you may know in
your heart whether you love him or no, as you can
tell if you love a friend, for then your heart will be
toward him, you will delight in him ; Now if thefe
fignes be not in you,you may juftly doubt that your
repentance is no more than the repentance of ludas
was.
2 . But now becaufe thefe inward effe<5i s of found
repentance are hard to be difcerned, wee will now
confider the outward cffe&s of true repentance,
which are foure.
Firft, Gonftancie $ true repentance holds out,aII
falfe repentance is inconfiant; for it arifeth from
paffion which iscverinconftant, and therefore the
repentance coratning from it, muft needs be tncon-
ftant ; whether it be from feare or from novelty of
holinefTe,or pcrfwafion,or companie, or fome fud-
den joy, what-evcr it be (not being a true change)
E a it
OlhQ.
28
I V D A S Repentance,
obua.
^Anfa,
kccafeth, as heat that arifing from rubbing goes
away when the rubbing is ended $ but it would
continue if it arofe from a fotde giving life to
the body. Indeed I c.onfefle fome pafhon may
(lay longer then other,_ as I*a[k> Awaz/a, but when
once Iefjoida>dycsj:hcy will ceafe.
Secondly ,an evennes & uniformity in their lives ;
counterfeits cannot ever be the fame, but the godly ;
areftillthefame,tnallcourfcsand places .-Indeed
they may be often uneven from the fuddenneffe of
the occafioo, as the newnefle of the ay re in the nfcvv
Countryjmaymakeonefickejbutitkilsnot j fo a
godly man,in what place or time foever* remaines
the fame,thogh he get difad vantage by it^as a fliecp
falling intoa ditchmiy be fouled,but isa fheep ftil,
but the wicked is cleane another man • he ca ft s off
the paffion of goodneffe,and is cleane changed i but
the godly man cannot caft off his nature, becaufe he
is borne ofGodjtherefore cannot finnc 3 that is, in
the manner he did before.
Thirdly,generality of obedience; the hypocrite
ever rowles fome fweetmorfell under his tongue,
and fo doth fometHing wherein he favoureth him-
felfe,but the godly man leaves all finnes.
But you will -/ay,the godly alfohave fome belo-
cd fin,&fbme infirmities to which they are inclined
I anfwer : there is a great difference between the
hypocrite and the godly man; for an hypocrite pur-
p.ofely kcepeth feme roomeforhis fin; butthegod-
ly man defires to be reproved, & will willingly fuf-
fer admonition, and defires no exempt place for his
deereft fins,but would thorowlv be trcd.
IVD AS Repentance,
But you will further obje&,thae godly men boia
have and doe often relapfe <
I anfwer : he differs much from the wicked : for,
I. The godly mm drives againft that finne moil
to which he is moft inclined, by ufing all meanes a,
gaiaftit, and Running all the occasions thereof
which the wicked man doth not,
2. Although the godly man relapfe, yet he never
.comes to allow hrafelfein that fin : the.wickcd,fin-
ding fin pleafing,fits downe and folio wes it: asSduf,
who purpofed not to persecute Dttvid, but finding,
it pleafing to his luft,continucd therein. Pharaoh for
a time would let the people of Ilrael goe, but after- 1
ward for his pleafure ftayedthem.
3. They differ in the iffue^the godly man gets the
victory over his fin^butfin gets the vi&ory over the
wicked man.
4. JHypocriricall repentance is violent and earneft
at the firft,& flack afterwards ^but true grace grows
more and more : falfe,is like a land-flood,great on a
fudden,but quickly dried up again, butin true grace
it's as inanaturallbirth,thebegining is fmall,butit
grcwesftrongerandftronger; hypocrites are hot
at the firft,but quickly grown code. I deny not but
that a godly man may abate of his ftrength of grace
as a childemay fall ficke and abate of his ftrcngrh
and beauty 5 but it's bare a fickneffe, and common-
ly after it they flioot up the more : fo the godly,
though for a while they may be ficke, yet after-
ward they grow in grace the more for that
fickneffe.. The motion of the wicked is. violent,
E 3 fwifteft
Obietl.
Anfw.
ID
] V D A S Repentance.
[wittcil: at the firft, but flacke afterward ; b.it the
motion of the godly is naturall, flowed: at the firft,
but after it's fwifter and f wifter.
2. Having already fhewne the difference bc-
rvvcene true and falfe repentance, I will now (Ik vV
the difference betweene true and falfe confeffion.
True Confeffion is an infallible figne of grace ;
many thinke it an eafie matter,butto confeffc aright
is a very hard thing : Many confefle for fome by-
ends, or fome extorting caufe s but true Confeffi-
on hath thsfe three properties.
Firft, it's particular • it confeflcth the leaft and
fecreteft corruption in the heart ; and not onely
grofTe finnes : But the hypocrite, although he may
confefle fome groffe finnes, yet never comes to full
particular ConfeUion.
S econdly true Confeffion is conftant, but falfe
is onely in fome goodmood3orin fome affli#ion,
as ficknefle,&c.
Thirdly, true ConfefSonarifethfrom a good
ground $ namely, a bafc conceit of our felves, a
true fhame, and an earneft defire onely to glorifie
God^ with a full purpofe wholly to debafe thenv
felves, and a perfeft refolvtion to forfalce the
finne hce confefleth3 which the wicked never
doe.
3. Reflitution that is true and right, differs from
falfe.
Becaufe hypocriticall reff itution is in aeceflfitie
when hee cannot helpe it, but it's a burden ro him;
then hee cafts it away as a dogge doth his vomit,
when
IVD AS Repentance,
3*
when he is ficke by ir«thustoW rewored$but when
we are for it, andit'splcafiMg to us, then ro re/lore
it is a figne of grace ; thus did Zukas chearefully,
when hee might have keptir. The hypocrite re-
ftores as the Merchant that cifteth his goods into
the Sea, unwillingly $ yet will rather lofe them, !
then his life.
Thus have wefeene that there is a falfe repen-
tance, confeffioa, and rcftitutipn, muchlikcto the
true,and how they differ.
Then feeing there is fuch fimilitude bet weene
falfe repentance and true, this fhould teach us what
to judge of fuch mens repentance which is onely
inthctimeof/icknefle $ it's greatly to bee feared J
that it's even fuch as indas his was, falfe and hypo-
criticaIl,onely m fonae mood.
La(lly\il this Repentance oiladas was not true,
wharfhall weethinkeof them that havener gone
fofarreas Ivdasdid, to repent, confefle, and reftore,
furely this is the cafe of many now adayes / All
thefe things that were in the repentance of Itidas^
arc goodand commendable in true repentance, but
wemuftexceed it before wee can comeat heaven 5
and therefore if they that doe not exceed it (hall ne-
ver come there, what (hall become of thofe that
come farre (liorc of it <
Next, raarkc the name ludas now gives Chrift $
he calls him Innocent; I have finned in betraying of
Iwoctnt blood. Whence learnc,
Thattbofe things which are good r, are approved to mens
confer
Vf*+
ffi^.
T>cftn
5*
I V D A S Repentance.
Quejti
I *sf»fa*
iCor.4.2.
ifc*/:
I confcicnces^ whither they v/jHot no.
ludas confcfleth Chrift innocent now 5 this put
not a new conceit of Chrift into his confcicnce,but
made him confefle what before he thought in his
confeience to be fo.
But fome may fay, that many men that are wor-
thy Instruments of Gods glory^ find envie and ha-
tred here amongft men t
Indeed it's true 5 but it will bee but for a (hort
time before the mill will be expelled from before
their confeiences s and afterward, although their
confcicnces for a \yhile may be tongue- tyed, yet
they will openly approve chem to be good men, as
Indas here did Chrift.
Firft3becaufe it's not in the power of men to judge
as they will, but they muft judge according to the
light of confeience that is in them, they cannot but
fee what's prefented unto them by confeience : as
the eye being open cannot but fee what is (hewed
to it j and it's fonaturall to the confeience tq fee
truth ; for light is put into the confeience even of
the wicked by God himfelfe : Hence is that that the
Evangelift Saint John fayes> lob. 1 . J he Iwht dined
tn farkeneffe : Where by light is meant the naturall
light of confeience, which although irrn; keth not
men obedient to the truth, yet it makethtliem to
acknowledge the truth . Therefore Confeience by
the Schoolemen is called a Virgin, becaufe it is not,
defiled by untruths,but ever murmurs againftcvill,
and aflentsto truth and good 5 it may be oppreft
fomewhar, but ever keepes it £lfe ftrcight in judgc-
ment;
IvDAS Repentance.
3?
mem -therefore the falfe judgement of the wicked
comes not t romco ifcience5but fr$m lufts, which
when they are gone fas in. death, or often before;
then they fpeake the truth.
Secondly, becaufe God will have glory from all
thecr?atures that hee hath made, and they cannot
but acknowledge it to be right; therfore they which
finne againit the holy Ghofl, though they hate
goodnefle, becaufe they count it not good to
them,yet in it felfethey thinke itto be good, there-
fore the* Devils* beleeving and trembling comes
from theirconfeience.
Th is fhould teach us to t hinke well of the waies V(t i ;
of God,akhough others fpeake againft them 5 for
it is for fomefecret caufe, and inwardly they doe
approve of them in their confeiences while they
live,and oft witneffe the fame attheir deaths.
2 . Be not dif.couraged for any oppofition or ha-
tred that thou flialt meet. withall 5 what though;
they hate thee,yet they have that witHin them that
will approve thee : Wee cannot approve our felves
to their wils, affc&ions, or lufts ; but whether they
will or not,wc may approveour felvesto their con-
fcienees.lt is tkeiforc a bafene/fe when w> bbor to
approve our felves to any by doing evill ; the belt
way is to approve our felves to cheir confeiences^ .
and take Davids coatfejNho wjieri MtcJboft feoffedat
him for dancirg b- fore the Arke, . fayes. If this bee \
vile^ 1 wilt jet be more vile • fo fhall I beehadmhmottr
of the Vtrgins : So like wife, Art thou hated for |
Religion * Labour to exceed in that ; fo fhall they fi
JF honour]
34
IV D AS Ttypentante.
Doftr*
Rand then their loveto you wil end
alfo. Hence it's faid in IhzPr&vtrfa, Tbt be that rc^
proveth^ fha/Ifinde more favour in the end than he that
flattereth. Many rejoice in the love of evil company;
but all that love is but like glafTe fodered together ;
F 3 whet*
itHfm
Vfel
3*
Doffn
Redf.
OhuU.
An/w.
I V D A S Repentance.
I when God fendeth the firc(as he did to AbtmUckt)
* to melt that, they foil afunder, and all their love
ceafeth.
Now the next thing is, Hee uft dome the thirty
pceccs offdver. And here the Doftrine is this
That, that th*t is thegrcttett comfort ', when Sod once
torncs his band agamfl #*, proves mo ft d/f-
comforublc.
Judas here thought thefc thirty pceces of filver
a great matter, but when once God moved his con-
ference, he cafts them away : So, fuppofe a man
get favour,honor,riches, or any other thing naugh-
tily ,it will prove but a trouble.
i . From the curfe of God ; although the thing
in it felfe be good, yet God ever mixeth fome cvill
with it, which maketh it bitter. Stollcn bread is
fweet, but God filleth the moutli v* i ;h gravelli All
mifery with Gods favour is moft fweet,as Patds im-
prifonments, andwhippings,and/^/»^ .• but on
the contrary fide, allpleafure, with Gods difplca-
fure, is bitter.
2. Becaufe finne makes the loule ficke, and then
it 's never well, until! it cafts up ; and thus ludasjht
thirty peeccs, burdening hisfbule, muft caft tkern \
up. *
Many goe on in finne,and are never troubled.
As in our bodies, though there be ill humours, j
yet they make not a man iicke un till they be ftirred; j
fo doth not finne untillGodftirrcsit,as here hce\
did)
.**^
I V D A S Rsftnt&nce.
39
did in ludat^ and then it makes us fickc.
i his (hould therefore m^ve men to take heed
how they turne faile for their owne advantage.
Suppofe by going from God thou getteftwhat
thou wouldeft, yet God can make that comfort to
prove but a burthen unto thee, as hec did l*d*s his
thirty iilver peeces. Be therefore content to lofe all
before thou lofe God.
Now followes the event of all, Hee went and
hanged him fel ft. Whence learne,
That Gods wrath and finne are exceeding terrible And
nnfupportabU) when they are once charged $n the
conference.
This made Judas to hang himtelfc. Doe but a
little confidcr mans nature, how lo:h to deftroy
himfelfe, how afraid to be killed, and you fhall find
it to bee fome great matter that imift caufe him to
make an end of himfelfe, and to caft himfelfe into
that which he feared ; namely, hell: thus heavy is
finne when God once chargeth it on theconici-
ence, that it maketh a man doe all this. Indeed
finne was as heavy before, but then it lay at our
foot,and we felt it not $ but when God layes it once
on our fhoulders, and on our Confciences, then
(hall wee feele the burthen thereof to be farre be-
yond all tormeatsthat can be imagined. See thisin
Chrift,whenGod did but charge ourfinnes on him,
how intolerable werethey ?
Now for your better undemanding ofthis paint,
I
m
Dotirl
4°
I V D A S Repentance.
An/rv.
I will firft (hew you what this horror of confci-
enceis ; which I will doe by explaining thefe five
qireftions following, .
By what meanes is this horror of confcicnce
wrought i
Two woyes : fometimes by Gods owne Spirit ;
fometimes by Satan,
Firft, it's done by Gods owne Spirit, when by
it therai-nd is enlighmedtofcethat he is in bondage
by reafon of finne 5 Hence it is,.th;it it js called the
Spirit of bondage Rom.%.
Secondhand morefiequently, by Satarl^when
hce, by Gods permiflion, doth vcxe and terrifie the
foules ofmen,and drive them to defpaire ; andthis
is called horror, and the vexing of the foule.
Now whether this horror of confeience bee
wrought by Gods owne Spirir^or by Satan, we may
know by thefe foure differences :
i. If weefind any falfhoodrairigled with this
trouble of conscience, then it comesfrom tbe D i-
veil -for the holy Ghoft mingles no falfliood, but
onely enlightens,and ihewes the truth : light makes -
athlngfeemeasitis.
2. You may difcerne of it by the affe&ionit
ftrikethin us ; for that that the Dcvill caufethin
us,ftrikethahatredof God 5 but that that Gods
Spirit worketh in us,caufeth a fervile fcare.
3. You may know it by the extremity of an-
guifh it caufeth 5 Gods Spirit worketh by mecke-
neileand confolation -y butthe Divell worketh by |
extremity of terror and fearc.
4. Youj
Iv DAS Repentance.
4*
8«rf.%.
4. You may know it by the manner of doing $
for the Divell doth it diforderly,fuddenly,and vio-
lently, without any equality ; but the Spirit pro-
ceedeth orderly : firft, it cnlightneth the mind, and
then it raifeth obje<5iions> and fo goeth on by a lit-
tle and a little $ but the Devill worketh violently.
Hence is that that Satan is faid to buffet iW $ for
all buffeting betokeneth violence, Indeed, lome-
time the Spirit doth unequally, but yet there is a
great difference betwecne Satans working and
his.
What is to bee thought offuch aconditioa t
Tanfvver, Thatfuch a condition being fimply] Anfw.
in it felfe considered, is very miferable s becaufe it
eftrangeth and draweththe heart away from God,
yea,and fromChrift,who is the end of Gods works,
and fo therefore muft needs be a moft hay nous fin \
but yet as God ufeth it, it is a figne, or one of the
firft fteps to faiths anc* a good meanes tofubdue and
weaken the ftubbornneffe of our hearts.
Quest How may wee know whether God in-
tends this for a punimment, or for a preparation of!
grace ?
Anfrv. You may know it by the events for when
Goddothicforthefalvation of the creature, then
l after it there followes grace 5 but if it brings not
grace after it^ if there be oncly a plowing and no
harveft, the pricking with a Needle, and no thred,
then it's a fparke of hell fire, and the vzxyfrdudu
urn of hell.
What fliall wee then thinke of thofe that never
G had
Q#0?.|
4x
I V D A S Repentance.
An[w*
9p*M-
Anfrt
QerJM
h:id chis horror and trouble of confeience ?
Their eflatc for all that may be very good $ for
this vexation is not abfolurcly needfully although
humiliation is 3 wherefore if thou haft ic not, feekc
no: after it 5 for Godufeth many meancs : yctthou
mayeft take hence occafion the more to try thine
eftate,
Whether comes this horror from mellanchol-
ly, or how fhall wee difcerne it from mellan-
! chollyr
If thou apprehend finne and the wrath of God,
I then it is horror of confeience ; for' when the fa-
culty is pitched upon the right obje#3 to wit,finnej
then its no melancholly $ but in horror the con-
fcience is pitched upon the right obcjeft,v/£.fmtiej
for that is the proper obje& of the confeience : As
for melancholly, that is not griefe, but extendeth
griefc i as varnifh is not colour, but doth extend
the colour. Indeed melanchoJlymay bee joyncd
_ with it, and dnw it forth, but it comes not wholly
1 from that, but from fome other inward principle.
J Asthcfatneffe of the foyle may bring forth the
corn? the foo:ier,but yet that is not the caufe there-
of, but the root that it hath.
Againelanfwer, thatall diieafes are healed by
their contraries; If that this were melancholly,
then might it be healed by merry company, which
is the contrary unto it j but if it bee the horror of
confeience, then muft it onely be healed by the ap-
prehenfion ofGods love in Jefijs Chrift.
Whether may it befall the childeof God to
be
IVDAS Repentance.
4?
be in this cafe afterheisintheeftateof grace, or '
not i
I anfwer, That this extremity of horror which
Judas here tafted of, never bcfals thechildeGod
afterheisintheeftateof grace; and myreafonlk
this, Becaule that as perfeft love cafteth out all
feare; fo where there is lome love left, there is no
perfect feare. Indeed Gods children are never
wholly without feare, Rom.%. yet in their greateft
feare there is in them the root of comfort remai-
ning. There are many examples that may bee
brought to prdve the fame, but I know none like
that of our Saviour Chrift, who although he was
in fuch unfpeakeable horror of confeience, thatit
made him cry out, MjGod^wj €ody why baHtboii
forfaktnmtc? yet this horror was mingled with
faith, comfort, and the affurance of Gods favour.
So Gods Children may have fuch forrow, and
befo drunken with wormewood, that it may mike
them not to know what to doc ; yet in all this
griefe the fire of Gods love h not quite extingui-
(hedjbut there are fome fparkes thereof remaining
under thefcafhes.
Here is a Caveat to be given of two things*
Hrft, Let thole that are in this difpofition of
mindc, take heed of that that Satan in this condi-
tion may labour to bring us unto ; for then they
| are in a difcafe \ and thofe that are in a difeafe, in- r
cline unto fome thing: Take heed then of pollu-
ting the Sabbath, and other finnes that hec may in-
tice thee to ; for Sanus and JEger differ, the one de-
G2 fires
(sfnfyy.
CMMf*
44
Cavtaf*
I V D A S Repentance.
Dotfr
(ires one thing, the other another.
Secondly, Something muft bee done positively
for the healing of our griefe: when that we are in
forrow, wee mutt pitch it upon the proper objeft,
•wit, linnes and put away all worldly forrow,
for that bringeth death s but ferrow for finac,that
bringeth life.
All thefe things thus being expoundcd,the point
is manifeft,
jhtfime and Gods wrath Uing charged en the confei-
en€t,/* 3
once it is charged upon the confcicncc , this fhould
teach us eameitly to fue for pardon for it above all
other things,if we meane to have it. It is now be-
come the fafl lion of the world to pray for the par-
don.of their finne in afupcrficiall manner ; but fuch
(hallnever obtaine it,but only thofc that are fervent
in prayer for it : for God \viil be glorified of every
man, both oftheunjuftand juft. 2. For thewicked,
he will be glorified of them at the day of Judge-
ment,in their deftru&ion. This is the meaning of
that place, Rev, 1.7. Beheld Jiecemwetk with Cleuds^
H And
I V D A S Ttfpenunte.
\attdeveryeyejhallfeehim, and they nifo which pierced
\ him : and all kindreds of the earth (ball wayle beuufe of
him.But for his owne fervants, thofe that he calleth
hefirft woundeth- hecaufeth them for to fee their
finnes, and the pittifull cafe they are inbyrcafon
of them -,and then hecaufeth them to fee him in his
Attributes of Love,Mcrcy and Judgcmentjand ma-
keth them to fuc unto him for pardon,as a man con-
demned^ ready to be executed : and thus he is al-
fo glorified by them.
Seekc therefore for the pardon of your finnes j if
you did but feele the burthen thereof a while, as /«-
das did,you would : if you cannot fee your finnes,la-
bourtofeethem.
Some may here fay, How fliall weedoe to get
pardon t we defire it with all our hearts.
Ufe aright method*
i . Labour to be humbled by the Law.
2.Laborto be comforted againe by theGofpel.
i. FortheLawthatmufthumbleus.
1. By the declaration of the fault.
2. By the commination ofr punifhment.
Which thou mutt apply unto thy felfe.
1. Thou muft apply unto thy felfe the corrup-
tion of thy nature ,by reafon of thy finnes.
2. Thou muft confider what thou haft deferred
forthisthy finne : Thefirft being as the Jury, that
tels a man hee is guilty j the fecond being as the
J ndgc that pronounceth the fentence of death.
This is the way to be humblcd,and fo to come to
found repentance. Thusdid Paul with ^*//v, A&.24
2%
I V D A S Repentance.
51
ij.Hcrttfonedoftcmptr&nce^ righte9t$fmjfe,a»d 'judge- \
menttocome.
1 . He reined of Rigbteiufnejfe andTemperance $that
is, he told him what righteoufnefTe and temperance
wasrequircd of them that fhould be faved.
2 . He z&dzdjudgement to cemc j that is,he threat-
ncd the terrors of theLaw,andfo made himto trem-
ble. Solikewifelet us doe, firft confider what righ-
teoufnefle,temperance,purity and holineffe istequi-
rcd of them that would be faved; then in the fecond
place confiderthe judgement that is threatned if we
doe not performe thele things.
Now that we .may the better fee the faulty
1 . Fatten thine eyes upon fomc particular groflc
fin,asfuppofc it be ofdrunkennefle,'jncleannefle,ly-
ing againft the confidence j lee if thou art guilty of
fuch fins firft, as the woman of Samaria did by her
adultery,Ioh.4. So D4iW,whenhe had committed
adultery, firft he £ w that, and the feeing that, hee
came to fee the corruption of his owne nature ; for it
is aloud found that .mui't firft awaken a man, then
being once awakened,he will heare Idler founds.
2. After thou haft thus done, then confiderthe
corruption of thy nature $ looke on all the faculties
ofthefoule,fee how they are ojt of fqjare ; the un-
derstanding is dulled, the confctence,whe0it fliould
cry,then ttsitill 5 and whenic fliould be ftill, then it
cryes;the memory ready to forget goodthings,but
prone to retaine privy grudgs towards out-neigh-
borssihe will wil do a thing when as the undeman-
ding telsitjthat it iscontrary to Gods will,& there-
Hi 2 fore
I V D A S l^epentante*
Obk%.
An[rfi.
i tore ihouldno: be done $ and fo like wile for the o-
i theraffedtions-$ all which when we havedonc^letus
looke on the ftreightneffe ofthelaw5&thecrooked-
nesof our live^hbw fhort >ve come of doing that we
(hou!d5and then lee what we have defer ved for it.
2.' Tnis being dose5let us comfort our felves with
• the Promifes of thcGofpcll,for grace can never tru-
ly 6e(wr©ttght3iintill by theGofpell webeleevc,hu-
miliation cannot do it ; we mufhherfore know that
God is exceeding merciful more the we canimagin, !
and lay hold upon his love in Chrii l,by a true faith, j
Every man knowesthat God is mcrciful^but we \
arc not fit for to receive his mercy. %
I anfwer^y ou know not what mercy is$ It may be
thou thinkeft,ifthou hadft more repetance,or more
humiliation, then thou'wert fit for mercy $ but thou
artdeceiyed3for the more thy heart is out of order*
the fitter thou art for mercy 5 for the greater thy fin
hath bin3the more will his mercy be feen in the for-
givenes therof. Andtherfore aever look what your
finnes have been in time paft,but fee what your pur-
pofe & refolutio isfor the time to comejandfwhich
is the hardeft thingto do) laborto beleevc inCbrift
for the pardon of thy fins,and apply the prorai/es :o
thy felf,for a fin is never foundly healed until wc ap-
ply the promifes .for unlefle we apply thepromi/es,
we cannot truly delightinGod,& untill wedo truly
dclightin God wecannot hate fin, & thinkc well of
God &goodnes. And therfore^o conclude all, let us
here be exhorted to labour for faith above aT things
which daily will increafegracein us.
F 1 N I S.
__
T H F
SAINTS
SPrRITVALL
STRENGTH.
Excellently and Amply fet 'forth in
three Do&rines drawne from
Ephes. 3. 16.
That he would grant jm, &c.
— 1 —
By the lace Reverend and learned Preacher,
IOHN T>ReS TO N9
Dr. in DivinitVjChaplaine in Ordinary to his
Maicfty , Matter of Em*u*cl Colledge in ,
Cambridge ,and foinctimcs Preacher
ut Linc*lua*lmtm
LONDON:
Printed for Andrei Crooks . 1 6 g 4.
, * :
The Contents of the Saints
Spiricuall Strength,
DOCTRINE I.
Trength mtbc irmxrd mm is to be de-
fired above all things, of every good
cbrijlian, page 66
A twofold firengtb:
cNdturall:ftre#gthin<:mind*) '
_ \sufermtur&U^ * \bodyS1?*
Supernatural! fire ngth proceeds
i . From the evillffint, to mrke evilly ibid.
2. Fromtk fw&fVfig fyrtt, to doe good, p .68
Sbiritttdjlrength confisis m,
i Bemngwrongptfiently,
z Thriving under afjl'&ons,
3 Beleevm? dgainfi Reafon,
\ht defer tpmn of Spmtuallfiretgth
Of weakenetfe, two kinds :
x. Of Grace.
2. OfRelaffe.
ofmAkcmfft^ tm degrees:
I
ibid.
$.6?
p. 70
ibid.
1. Sen
The Contents.
i. Senfible^in the rviti and affections, p. 71
2 . In the change of the heart.
1 Generation all parts ofthe foule. p. 72
2 Particular jn feme parts rvcakc, though generally
fr**S. ibid.
Reafons ofthe Do&rine. I.
Strength inthc inward map fts utfor many implements.
ibid.
REAS. II.
It brings molt comfort : fo\
i It wakes w doe all things with facility. p. 7?
2 It makes t he foule healthy, ibid.
3 // brings cheer efulneffe intd the heart. p. 74
4 It brings plenty of alt g^od to the fonte. ibid.
5 Itflrengthens againji temptations. ibid.
USE. I.
7* r^/w* fuch 4i cart net to gttthU fpiritual 'ftrength.
p. 75
Let them confider,
1 The excellency ofthe inward man, fitting for great
Employments. p. 7 5
^ By it they are made like unto thelmageofGod.p.jj
3 £y it they are in-\Homrable to G&d. J> D 7Q
MedtodoethingsLProfitable tomen.^
4 It is animmortaltfeulethey labour for. p« 7P
differences betweene the natnrallandfpmtualflrength •
. l.The I
The Con tents
I. The fpiritudlftrength goes further than the natural!. ]
p.8o
It inablesamxn^
1 7o fee more. ~}
2 Todoemore. £ p.81,82.
3 To judge better. f
4 ToincreafeinaHparts.^
II. // hath another beginnings Gods Spirit 5 another end^
Gods glory. p. 83
III. It hath a fir ong faith. p.85
A double tverke of faith :
1 To empty a man of all his owne right eoufneffe. 8 7
2 Tofiir up adefireafter GodinChrtfi. ' ibid.
IV. ltleads amanto the power of Godlweffe. p.92
V. Itisalwayesjoyn'dwithreluciancy of will. p.93
USE. II.
7> flflEwf <*// w5
Motives to perfwade hereto , <#**# ^ #w# ^. 1 1 2
3. TobeconHantintheufeoftheMeanes, p. 113
4. Not to depend onthemeanes without God. ibid.
3 . Labouring to get re&ifd Judgements . P- J 1 4
Signes of a rc p. 116
4 Hardneffe to be deceivd with the things 0/ the
mrldy P-i*7
• j Strength in the time of try all. p. 1 1 8
Removing excujes and hinder ances. * p. 1 ip
Hinderonces are,
ri. The fpending firength upon other things ',
p. 121
2o .SVrag' /#/?/ W unmortifd affeffions,
ibid,
y. The getting fpintuall courage and joy. p.122
6. The getting a lively faith, p. 124
7. The get tingof the Spirit. P**25
DOCT. II.
LL favmg grace, or firength of grace a man hath,
^proceeds from thefanfhfyingfptrit. p. 1 2 6
7##
The Contents,
The Spirit Jlrengtbens the inward man i
I. Bywfufwgintothe foule an cffettuall operative
and power full faculty, p . 1 2 8
z . By enabling the foule to doe more than it could by
Nature^ ibid.
3. By putting new habits into the foule \ p. up
4. By giving efficacy and power to the meanes of
growth. P'T3*
USE. I.
Tot each us, hee that hath not the holy Gboft, cannot have
tkisfkrengthm the inward man. p. x$z
Signes to know whether a man hath the Sphit,or
no:
1 . Fulnejfe ofzeale. p» 1 34
2 .t^oing more than Nature can, p. 1 4 1
IHolinefle. P'H3
j , Examination of the Me Ants by which the Spirit
came into the heart. p. "144
You may know whether the Spirit was receivdby
Preaching of the Word.
1 By a deepe humiliation that went before, p. 145
2 By a thorow change in the foule. p. 146
4. Putting life into the Joule. P»I49
'Ttsnotrueltfe,
I If but the forme ofgodlinejfe^ \ W\ p. 1 5 o
2 . if mot in a feeling manner ^ p. 151
f. Ifowlyforatime. ibid,
j . By trying whether it be the Spirit of Adoption^ 1 53
/ 3 6, Mm*
1 <
1 be Contents,
6, Manner of workings P-^54
7 , Carriage of words and Aft ions, a mans converh-
tiovy p. 155
fc doe cvtllof fct purpofe, and to bee fond unto tvill
unwillingly^ is the maint difference betweene the wic-
ked and holy man. P- 1 5 7
USE II.
To exhort w above all things to feeke the Spirit.
P-IJ9
Benefits that cotne by having the Spirit :
i A good frame of grace in the heart. p. \6o
2 i^in ability to beleeve things hee otherwife would
not. p. \6i
3 T be breeding heavenly and fpirituall ejf eels in the
foule. F'l&3
Holy affections doe much advantage us,
I , Becaufe wee are the better men. p . 1 6 5
2 . Becaufe thzy are the meanes of good. p. \66
3 . s Becaufe they enlarge the foule. ibid.
4. Becaufe they clean fe and change the heart.
DOCTR. Ill,
~T He Spirit is a free gift, p. 168
* Hep [aid to' bee a free gift -in five particulars.
p. 169
USE.
The Contents.
USE
To terrific thofe that be not fantfifed by the fpirit, Ufl
they be deprived. p. 1 70
Meanes to get the Sfirit.
I. Knowledge of him. P»*7l
Simon Magus, md fomemen, now comma the
fame fmne in three particulars* p, 172
II. Faith. p,i73
III. AnearnefldefirdjoyridmthPriyer. p. 174
IV. obedience. p. 176
V. Waytmgon the Meatus.
THE
SAINTS SP1RITVALL
* STRENGTH.
Ep he s. 3. \6.
That he would grant you according to the riches of his
glory , to bee firengthned with might by his Spirit
in the inner man.
H e s e words are part and the
fumme of that Divine Prayer
that Paul made for the Ephcfi-
ans : the principal! thing that
the Apoftle prayes for, is this,
That they may bee firengthned by
the Spirit in the Inward man :
and this heefttsdovvne m fuch a manner, that he
anfwereth all doubts that might hinder the Epher
fians from obtaining of this grace.
K For
«J
66
The Saints Spiritual flrengtb.
Do&rine,
For firft, they might demand this of Paul, you
pray, That we might be ji*o#g tn-tbe Inward man, but
how (hall we i or whatmeanes (hall we ufe to get
this ftrengthc'the Apoftle anfwers to this, and tels
them, the mcanes to beftrong in the inward man
is, to get the Spirit, that you may be ftrengthned
by the Spirit in the inward man.
Secondly, they might demand, I,but how (hall
we doe to get the Spirit i the Apoftle anfwers to
this, you muft pray for him, for your felves, as I
doe for you : For, I pray that he would grant you
the Spirit, that you may be ftrengthned in the in-
ward man.
Thirdly, they might demand, but what fhould
moove God to give us his Spirit, and to heare our
prayers^ to this the Apoftle anfwers , that the
motive-caufe is, the riches of his glory , that hee
would grant you according to the riches of his
gltry, that you may be ftrengthned by the Spirit in
the inward man.
Fourthly, they might demand, I but what fhall
we be the better for this ftrength if we get it f to.
this the Apoftle anfwers in the verfes following,
then faith he, Ton /ball be able to comprehend with all
the Saints, what\is the length, and the height, the depth,
and the breadth of the riches of the love of God to-
wards you in Ckrijl, Now in that the Apoftle above
all other good things that hee wifhes vnto them,
prayes for this , That they may be firengthned by the
Sprit in the Inward man, 1 gather this point.
That which is to be defired of every Chriftian
and
The Saints Spiritual! ftrengtk
and to be fought for above all things, is this, that
he maybejirengthenedin the inward mm. I gather it
dMft thus. Paul was now to^pray for fome good
to the Efbefians, and confidering what might bee
rrioft profitable for them, he makes choice of this
above all other good things,making it the fumme,
and fubftance of his prayer, that they may beftreng-
thened by the Spirit in the inward man : I (hall not
need to prove it by any other place of Scripture,
becaufe this in hand fufficiently proves the point,
as being themaine fcopeand intent of the Spirit
in this place, to flicw theneceflity of this do&rine
offtrengthening the inward man. But for the more
fuller explaining of this point, we will firft fhew
you what this ftrength is, and then we will come
totheufes.
There is therefore a twofold ftrength : Firft,
there is a naturall ftrength : Secondly, there is a
fupernaturall ftrength. Firft, I lay there is a natu-
rall ftrength, and this is when a man is naturally
ftrong either in the parts of his body, or in the
gifts of his mind : as for example a ftrong merrtor
ry in a man, that is a naturall ftrength; and fo other
qualities of the mind : fo likewife when a man is
ftrong in the parts of his body, as in his armes or
leggesor necke, thefe are naturall ftrengthes, but
this is not the ftrength,that is here meant. Second-
ly,there is a fupernaturall ftrength,and this is two-
fold, the firft is a fupernaturall ftrength, which is
received from theevill fpirit, that is, when Satan
ihall joyne with the fpirit of a man to doe evill,
K 2 then
h
What this
ftrength is*
2.
68
*.
Particulars of
this ftrengto,
The firft parti-
cular.
Bcarc wrong
patiently.
The fecond
particular.
Thriue under
any auction.
Aits 5.41.
The Saints Spirituall ftrength.
then he addes a fupernaturall ftrength , and fo
makes him to doe more or fuflfer more then other-
wife by nature he is able to doe : with thisfpi*
ritareall the enemies of the Church ftrengthned
withall. Paul himfelfe before he was converted
was thus ftrengthned : and fo was hee that killed
the French King, hee had more then a naturall
ftrength to undergoe all thofe torments , and not
to fhrinke at them : but this is not the ftrength
here meant^but there is( 2 .)a fupernatu rail ftrength,
.and this is that ftrength which comes from the
fan&ifying fpirit whereby a Chriftian is able to
doe more then naturally he could doe, and this is
the ftrength, that is here meant in this place, and
with this ftrength all the Saints are ftrengthned
withall. This was the ftrength that Eliah, Stephen,
John Bdptijl^nd the Apoftles had: this made them
fpeake boldly in the name of Chrift.
But you (hall the better underftand what this
ftrength is, if you doe but confider the particulars
of it which are thefe .* the firft particular in which
this fpirituall ftrength is feene is this, if a man can
heare any wrong patiently without feeking revenge a-
ny way,it is a figne that they are fpiritually ftrong:
the fecond particular, wherein this fpirituall
ftrength is feen^ is this, if a man can thrive under
many afflictions rejoycing upder them, he hath this
dfc ftrength .• as in the Acts 5 41. it is faid of the
Apoftles that they* departed from the Councell
rejoycing thaf they were thought worthy to fuf
fer rebuke for the name of Chrift: hee that can
bearc
The Saints Spirituall ftrength.
bcare fome troubles hath fome ftrength , but to
beare great troubles is required great ftrength,
that is, to ftand faft to Chrift to profeffe his name
there (as the holy- Ghoft faith in Revelation 2.
verf 13.) where Satan hath his throne muft needs
be a great fupernaturall worke of thefpirit: the
third particular wherein this fpirituall ftrength
is feene, is this , If a man can beleeve though hee
hath all reafon and ftrength of reafon againft him,
oriJF a man can doe all things of knowledge, this
is tabe ftrong in the inward man. But to goe fur-
ther , that you may the better know what this
ftrength is , I will give you a description of it,
that is, I will defcribe what the ftrength of the
inward man is more fully. JFirft, I fay it is a gene-
rail good difpofition or right habite, temperature,
or frame of the minde , whereby it is able to
pleafe God in all things. I fay it is a generall
good difpofition or right habite, becaufe, if itbe
onely in fome particulers, and that atfometime
onely, it is not ftrength : as for example, to
Have a paffion to good,and not to continue arguech
#ot ftrength in the inward man : or to have the
underftanding ftrong, and yet to have the will and
affe&ions weake to good , is not to be ftrong m
the inward man $ but they muft be all ftrong : as
for example, a man or a woman is not faid to bee
perfectly beautifull, except they be beautifullin
all parrs,for beauty is required in all parts^fo like-
wife a man is not throughly ftrong, but imperfe-
dly, except hee bee ftrong in all parts : ftrong in
Kj the
69
The third par-
ticular.
To beleeve
Defcription of
fpirituall
ftrengtlv
\i
*•
70
a.
X.
i Cor. 3. j.
2.
T£* £*/7»£r Spiritual! flrength.
the underftanding, ftrong in the will, ftrong in the
affe&ions, &c. Secondly , I call it a temperature
or right frame of the mind) bccaufeit fets the foule
in order, that is, icfets a new habite on the facul-
ties, and fixes the foule on fit ob je&s for thefe ha-
bits : the foule was before like a difordered clodce
that went at randome, every thing was out of its
place, but when theftrength of the inward man
comes into the foule, it frames it anew , and puts
it into a right temper againe. Thirdly, I fay,
whereby a man is able to pleafe God in all things ,
bccaufeit fets a good hew upon all our adtions:
for as Varniih makes all Colours frefh : fo doth
the Inward man , it fets a deepe dye upon all our
anions ; a glaffeuponthem,and makes them beau-
tifull: nothing without it will hold tryall: every
thing that hath the tincture of the inward man up-
on it, will hold good : this fees the ftampe of ho-
lineffe upon them: and therefore they are accepta-
ble to God.
Now that you may know the better what this
ftrength is , you muft firft labour to know what
weakeneffe is:by weakneffe I doe not meane weak-
n^fle before a man be converted, for that cannot
properly be called weakneffe,but wickedneffe: and
therefore know that this weaknefle, which I fpeake
of here, which is proper unto Chriftians,is of two
forts y The firft is weakeneffe of grace, as in the
r Cor. 3.1. I fpeake unto you as unto babes in Cbrijl,
that is , as to thofe that are vveake in knowledge,
babes. The fecond kind of weakeneflc is this,
when
The Saints Spirituallftrenph.
when one that hath been ftrong is new falne ficke,
andweakeintoaconfumption of grace that hee
cannot ufe grace, and his ftrength, fo as formerly
he could : now they who are weake in the firft
fort of weakenefle, grow ftrong; but they who are
weake in the fecond fort, grow weaker and wea-
ker : therefore if there be any here that are fuch,
that hath once truely lov'd God and his King-
dome,but now is falne unto the love of the world,
that once was lively and quicke to good, but is
now backward and cold, my Counfell to them
fhall bee the fame which Chrift gives unto the
Church of Ephefits, Rcvelati$n 2. 1/.5 . to remem-
ber and repent, and to doe their firft workes , left
their Candle-fticke be taken from them ; let them
remember what they were in times paft, and what
they are now , and then let them humble them-
felves andturneagaine into the right way and bee
afhamed of themlelves, that they runne fo farre a*
way from Chrift 5 and that in time,left their Can-
dlefticke be taken away from them, left thefe op.
portunites to good, and the offer of grace be taken
from them.
Againeas thereare kinds of weakenefle,fo there
are degrees of weakenefTe. As touching that kind
of weakenefTe that followes upon a relapfe, (to
fpeake of this firft,) there are two degrees of this.
Firft, fenfible : Secondly, unfenfible. Firft, I fay,
fenfiblc , and that is when the underfbnding is
good , but the will and affediions are defperately
wicked : the underftanding, I fay, is good in re-
gard
71
1-
a.
1.
1
7*
3.
Reafon.i,
The Saints Spirfruaftftrength,
gard of the good it knowes, whereby the weake-
ned that is in our wiis and affe&ions becomes
fenfible unto us. Secondly, there is a weakenefle,
unfenfible, and that is fuchas cannot be felt, and
this is when men change their opinions of finne,
when they have thought otherwise of it then now
they doe: as for examples before, they thought e-
very finne a great finne, but now little or none at
all : Now as touching that weakenefle,which fol-
lowes upon the new birth, there are two degrees
likewifeof this 5 thefirft is generall, thefecond
particular : The fir ft is a generall weaknefle, and
that is when theludgement,will,and affe&ions are
all weake. When a man is weake in all the whole
parts of the foule : The fecond degree,is a parti-
cular weaknefTe, and that is when a man is general-
ly ftrong and yet weake in feme parts 5 as for ex-
ample, a (hip may be ftrongly built or generally
ftrong, and yet having a leake in it cannot bee faid
to be ftrong in all parts, becaufe it hath that leake;
that is a weakenefle in one part of it : fo the foule
may bee generally ftrong, and yet weake in fome
particular : therefore a man muft take heed of all
particular weaknefles. Now by way of oppofiti-
on unto thefe weakeneftes you may conceive of
inward ftrength. But to come unto the reafons
wherefore we fhould ftrengthen the Inward man; |
and they are thefe.
The firft reafon wherefore you fhould be ftrong
in the Inward man is this , becaufe it will fit you
for many imployments , it will make us goe
through
The Saints Spirituall ftrength.
through much vvorke with great cafe, to per.
forme the wcightieft duties of Religion in fiich
manner as otherwifc wee could never be able to
doe , and this fhould perfwade men the rather,
becaufe God ^rewards men according to their
workes: it is not riches , beautie, honour, or
dignitie that prevaile with God in his giving the
reward, but according to our workes fo fhall his
reward be. And this reafon fliould make men to
hafte to get into Chrift , becaufe the longerthey
are in Chrift , the ftronger they are in the Inward
man.
The fecond reafon wherefore you fhould defire
to be ftrong in the Inward man is this, becaufe it
brings moft comfort andcheerefulnefle into the
foule. (i) Becaufe it makes usdoe all that wedoe
with facilitie and eafinef fe , fo that that which we
doe is eafieunto us $ as for exam ple,a man that is
weake in Iudgement and weake in underftanding,
any high point of religion is wearinefle unto him,
becaufe hee wants acapacitie to conceive: nbw
that which is not rightly, conceived or underftood,
wee have little or no comfort or delight in it, but
it is irkefomeneflTe and wearinefte unco our nature:
whereas the fame things unto a man that is of
a larger capacitie are eafie unto him and hee de-
lights in them (2 .) The more ftrength a man hath
in the Inward man, the more health he hath in his
foule, for as it is in the body, the more naturall
ftrength, the more health; fo in the foule, the
more ftrength in the inward man,the more health-
L ful
71
Reafon 2.
i.
2.
74
The Saints Spiritual! ftrength.
full in grace (3. ) It brings the more cheerefulnefle
into the heart , becaufe it brings Chrift and God
thither, who is the God of all eomfortand con-
folation,as the Apoftle calles him there. For that
muft needs be the beft thing in the world to be
ftrong in the inward man; and the joyful left heart,
that hath his inhabiting with God, and Chrift.
(4.) Becaufe it brings fufficiency and plentie of all
good into the foule, and we fay, that if a man hath
a good outward cftate, he is like to hold out if a
famine (hould come . fo it is with a Chriftian if he
bee ftrong in the inward man, though a famine
flbould come , hee is likely to hold out and keepe
that which he hath : but on the contrary, when a
man is poore in the inward man (as it is with a bo-
dy that is weake) every thing that it hath is ready
ro be taken away* But as a bo wle that hath a byas,
the ftrength of the arme takes away the byas, fo
ftrength in the Inward man takes away the byas
of fhameand reproach, which othcrwife would
draw us to defpaire, and makes us to goe on ftout-
ly and to beare afflictions ftrongly^ babes you
know cannot beare that which altrong man can,
neither are they able to hold out in any thing as a
ftrong man is able. Therefore that you may hold
out,labour to be ftrong in the Inward man,(5.)be-
caufe it ftrengthens a man againft temptations, and
therefore the Apoftle faith, Bee ftedfaft and uth
mtoveable, for it makes us to ftand faft in Chrift,
fo that nothing (hall breakc us off from Chrift -y
neither temptation , nor affli&ion, nor reproach.
Con-
The Saints S pir it uall ftrength.
Contrary , what is the reafon that temptations
preffe men fo fore as they doe , but becaufc they
are not careful! to grow more ftrong in the in-
ward man.
This fhowes how they are to be blamed , that
feeke this ftrength leaft of all, or not at all $ for
let us looke upon men, and we (hall fee how bufie
they are, to get the riches and honour, and plea-
fure of the body $ but few or none regarding this
ftrength which is the riches,and honour,andplea~
fure of the foule: for the health, beauty, and
ftrength of the outward man , all take great care,
ipend much time about them , much labour in
them , to addeany thing unto them ; but for the
beautie of the Inward man, they care not for that,
they rcfpeft not that : All their care is, for their
backes and bellies , ftill regarding the things that
may raife their outward eftate, but never minding
the ftrengthning of the inward "man; which will
appeare moreplainely by this. Aske but fuch men
why they doe not pray, or heare , or receive the
Sacrament oftner then they doe : to this you fhall
heare them anfwer,that they cannot for bufineftes $
they have great employments in the world, and
they muft not negleft them , to doe fuch and fuch
things 3 as if the inward man were neither worth
the getting or having. And yetthefcmen will be
as good men as the beft.
Againe5feeit in your felvcsrThisday is appoin-
ted for the ftrengthning of the inward man, but
how doe you negLft it, how cften were you in
L 2 prayer,
7f
Ffei.
76
The Saints Spirituall ftrength.
prayer, and holy meditation before, or how often
iince have you ferioufly confidered on the things
that you have heard, --or how have you caft afide
your occafioris of bufi.ieffes in your callings, or
whether be they not now frefh in your memories:
nay, doc not your hearts run after them, even n
when I am perfwadingyou to the contrary $If the)'
be,whatfoever you lay of your felvcs,you have not
the care you ought to have, to grow ftrong in the
Inward man. And yet that you may fee, that you
have good reafon to ftrengthen the inward man;
Firft, yon old men, confider you and bethinke
with your felves,how fooneyour inward man may
be throwne out of doores. Therefore you have
great caufe to ftrengthen it,and grow ftrong in it.
Secondly , you young men, as for you , you
have need to ftrengthen the inward man, becaufe
as there is a time of fpringing and growing ftrong
for you in the inward man , fo there is a time of
not fpringing,that is, when you will have much to
doe to keepethat which you have, without in-
creasing of it j therefore whileft the time is, take
heed of negle&ing the time; It is no rule to be fol-
io wed,That God cals at all times,for thou know'ft
not whether he will call thee and therfore do thou
labor to grow ftrong in the inward man, & to per-
fwade you the more confider thefe particulars.
i. Cofider the excellency of the inward man that
it wil fit yoir for great imploymecs^asforexample,
it will make you to fee God in his holinefte and to
convcrfe witlvGod,& to have fuch aholy ftmili;?-
rity wjth Him,as will joy the fouler? his will bring
The Saints Spirituallfirength,
77
you fo acquainted with God,that you wil be eftee-
med of him as one of his familiars : therefore this
(hold perfwadeyou to ftrcngthen the inward man.
Secondly confidcr, that you are to be made like
unto the Image of God, if you will be favedj but
this cannot be, except you ftrcngthen the Inward
man,and therefore the Apoftle faith, i Pet. i. As he
that hath tailed jou is holy , fo bee you hoiy in all man-
ner of converfation : that is, feeing you are called
unto fuch a high placets to be the fonnes of God
by grace, what a bafe thing is it for you to ftoupe
unto bafe things < what a bafe thing were it that an
Eagle fhould ftoop at flies? And although it is un-
feemely in that creature,yet men doe the like, and
are not afliamed : men will ftoope to the world,
and will bee any mans vaffall , and bee any thing
what any would have them to be,if it may but in-
large their outward eftate. But beloved there is a
great loffe and bafeneffe ink : for what is Gold, or
honour,or pleafureto Chrift,grace,and holineffc?
In every thing wherein there is lo(Tc,it grieves and
paines vs : we grieve when we fee Wheate given
unto .Hogs* , which would bee mans meate: wee
grieve when we (et up a faire building, on which
we havebeftowed much coft and labour, and then
tohave//>», and Ghtm to dwell therein, and
notourfelves: And if we be fubjed: to grieve for
the.fe things, then how much more have we caufe
to grieve, when we fee.men give themfelvcs unto
their lufts, that is, they give their foules to bee a
harbor for their lufts,which ought to be a Temple
L 3 for
78
The Saints Spiritual! ftrength.
for the holy Ghoft.
Thirdly, confider that it is the inward man that
enables a man to doe thofc things that are honou-
rable unto God and profitable unto men ; no man
can truely honour God that doth it not by the
ftrength of the inward man , neither can any man
truely befaidto profit another, except whathee
does , flowes from the inward man unto him,
therefore the Apoftle faith, Col. 3. 2. Set your affe-
Ettons on things above, and not on things below : but
Satan comes and robs us of all the good that o-
therwayes we might doe: and fit ft he robs us of
our felves, by dealing from .us the ftrengthof the
inward maniand then fecondly,he robs our parents
of us, making us the objeds of their griefe: and
thirdly,he robs the Church, and Commonwealth
of us, by making us unprofitable inftrumertsf and
beloved, if you looke into the world, you (hall
find it true- as for example,Iooke unto young men,
they are bufied in eating and drinking, and fifing
up to play, but never regard at all the ftrengthnmg
of the inward man ^ whereby they may become
profitable unto all. When the fouleis unto fome,
but as fait is unto meate, onely to kcepe it from
Putrifadion : and the body, that is put into the
foules place: but what is the reafon we put it thus,
dothnot this prove that true, which SaUmonhnh^
I have fcene fervants ride, and Matters goe afoore.
When you imploy your felves and fpend your
time and paines in getting of outward dignity, in
decking the outward man, and little regard the
beau-
The Saints Spirituallftrength.
beautifying of the inward man , you preferre
droffe before Gold, Copper before Silver : you
fee the body inthefoules place, you fet the fer-
vanton horfebacke, buttheMafter muftgoe on
footej in a word,you doe not things like or befce-
ming Chriftians, and on the contrary you doc
things like your felves, when you preferre the in-
ward man firft.
Fourthly, confider that it is an imrnortall foule :
why dotyou labour for the meat that peri/heth^m the
ufe of it 5 that is,why doe you dote upon the out-
ward man that perifheth in the getting, which pe-
rifheth in the ufing, that will ftand you in no ftead
if you keepe it i and why doe you not rather la-
bour for the meate that perifheth not ? why do€
you not labour to get tht ftrength of the inward
man which is of an imrnortall fubftance that will
never fade nor perifli in the ufe : you have built a
Temple heere, which is in it felfe a good worke,
but I fay, except you build alfo in your foules the
Temple of the inward man,, all your labour, all
your paines and all your colt is but loft labour :
it will perifh and ftand you in no ftead when you
fhallneed it. And this is one ma he drift of the
Scripture to ihew you the vanity of earthly things,
that you fliould not fet your affedions upon them,
becaufe they perifh in the ufe, and tha: you fliould
not lay out money for that which propel h not, as the~
Prophet fpeakes. Consider therefore that it is a
/pirit, andagaine borne and hfufed into this body
to beare rule there , and the body to be but a fer-
vant
79
Iohn 6,17,
8o
The Saints Spiritual ftrength,
I. Diffe-
rence.
vane to the inward man. But that you be not de-
ceived, there is a naturall ftrength whereby fome
men will goe very farre , and there is a morall
ftrength, and yet take heed you reft hot in that:
not that I fpeakeagainft naturall ftrength,, bteaufe
it comes from God and is good. For I fay, we
doe not take away thofc affe&ions , but we alter
and change them , and therefore I befeech you
lookethat you doe not content your felves with
them , but labour to ftrengthen the Inward man.
Andhercaqueftion arifcth, feeing that there is a
naturall and fpirituall ftrength-, how fball a man
come to know whether the ftrength which hee
hath, be a naturall, morall, or fpirituall ftrength:
yet as I laid , we doe not deftroy naturall ftrength,
but we ufe it as men doe wild Horfes and beafts,
they tame them, to make them fit for fervice $ lo
we fhould ufe thefe a$ meanes to carry us unto
their right ends. We will therefore come to (hew
the differences betwixt the naturall and fpirituall
ftrength.
The firft difference is this,The fpirituall ftrength
goes further then the naturall ftrength. Looke
what the naturall man with the naturall ftrength
can doe, the fpirituall man can doe more, he can
goe further both in degree and mcafure: and the
reafon is,becaufe grace elevates nature, it brings it
unto a higher pitch; grace is unto the fouleasa
profpedive glaffe is unto the body, it brings that
which is a farre off, to be as it were nigh at hand>
itturnesaman to fee things. in a more excellent
manner:
The Saints Spiritual ftrength.
manner: for as water that is elevated by fire, fo
is he that hath this ftrength j that is, he is abler to
doe more then a naturall ftrength can doe : this
was that which made a difference between? Samp.
f$n and other men, he had a naturall ftrength, and
he had another ftrength to doe more then another
man could doe: and that this ftrength doth goe
further then a naturall ftrength, we will proove by
thefe particulars. Firft, the fpirituall ftrength en-
ables you to fee more , and to prize grace more ;
the naturall ftrength fliewes you fomething in
your journey, but it fhewes you not unto the end
of your journey ; whereas the fight that the in-
ward man brings unto the foule, addes unto it
leremj 31. 34. Then (hall yee know mec - that is 1
they knew mee before , but raw they ftiall know
meein another manner then before: grace pre-
fents things unto the foule in another hue. Se-
condly,^ performances:all naturall ftrength leads
a man but unto a forme of godlineffe, but this
ftrength gives a man power and abilitie to doe
good. Labour,therefore, labour for this ftrength
that your hearts may be in fucha frame of godli-
neffe, that you may doe Gods will in earth as the
Angels doe it in heaven, which the carnall man
will never doe : he that hath not this ftrength, he
will never labour to pleafe God after that man-
ner , becaufc hee cares not for grace if he can but
efcape hell, but the fpirituall man will not be con-
tented to have the pardon of finne,except he may
have grace and holinefle too. Thirdly, kinables
M him
81
I ere. 31.34.
8z
x Pct.4.4.
4«
The Saints Spiritual! ftrength.
him to goe further in Iudgement, the natural!
man he cares not , if hee can get but juft fo much
holineffe as will bring him to heaven ; but the fpi-
rituall man will not be contented with any an-
fwer: but it is with the fpirituall man as it is
with the Sun; thecleereft Sun-fhine fhowesthe
moft motes; thecleereft glaflethebeft; andbeft
water is next the fountaine; even fo when the fpiri-
tuall man is ftrong in the inward man, it fees the
more motes and bracks in the fpiricuall ftrength,
and labours for more ftrength againft weakneffes,
which a naturall man cannot conceive of, as 1 Pet.
4. 4. They thinke it ftrange that you run not with
them into the fame excefle of riot -y they know
not the reafon , or they cannot conceive what
fliould keepe you from loving fuch and fuch vices
which they love: like blind men, they hcare the
pipe, but they fee not the perfons that dance, fo
they heare the pipe, but they fee not the rule by
which the fpirituall man goes; as a countrey-man
that comes and Cces a man drawing the Geome-
tricians line, he marvels what he meanes to fpend
his time about fuch a thing , when as hee that
drawesitknowesthatitis of great ufe: Fourth-
ly , in degree , that is, in the generality of the
growth, when you grow in every part proporti-
onably : a naturall man may grow in fome parts,
but not in all parts ; as for example, he may have
a large capacity of knowledge in divine Truths ,
yet he hath but weake affe&ions to God: or it may
bee his affe&ions are ftrong, but his Iudgemcntis
- weake
The Saints Spirituallftrtngtb*
%
weake ; or it may be hee is ftrong in both, that is,
heknowesthe good, and after his manner of lo-
ving, hee loves the good : but yet there is fuch
weakenes in the wil,that he will notye'ild any true
obedience unto God: but it is not thus in the fpiri-
tuall ftrength, that is, in the growth of the inward
man, for that leads him unro all growth in all
parts: now in the naturall growth, wee fay, it is
not a proper augmentation , except there bee a
growth in all parts : as for example, if a man
fhould grow in one member, and not in another,
as in the arme, not in the legge, we would not fay
that it were a growth, but a difeafe , and that ma-
ny humours of the body were met together in his
arme, and that it were rather a figne that it fhould
bee cut off from the body, then a helpe unto the
reft of the body; even fo the growth in any part
of thefoule, if it bee not univerfall, rather hurts
then helpes, that is, it rather fhowes a difeafe in
the foule, then the health of the foule : but the
true fpirituall ftrength, that growes in all parts :
fo much for the firft difference.
The fecond difference is in the beginning and
ending of that ftrength: it hath another <^4lpha
and omega : for the ftrength of the fpirituall man
is wrought by the Spirit and Word of God 5 as
thus, the principles'of religion being taught him
out of Gods Word , hence there is a fpirituall
ftrength conveyed into the foul?, for I fay, no man
can receive the fpiritof this fpirituall ftrength,but
by the Gofpell,therefore confi Jer what thegood-
M 2 nefte
2. Diffe-
rence.
*4
I.
The Saints Spiritual! ftrength.
neireisthatyou have, and how you came by it,
whether ic came by the Gofpell or no, if it did
you fhall know it by thefe particulars. Firft, ex-
amine whether ever you were humbled: that is,
examine whether by the preaching of the law,
you have had fuch a fight of fame, that hath bro-
ken your hearts j if thus in the firft place you came
by it , it is a figne that it is the true ftrength,for
this is the firft worke of the Spirit, when it comes
to change the heart of a Chriftian , and to make
him a new Creature $ Firft, throughly to humble
him j Secondly, examine whether there hath fol-
lowed a comfortable aflurance of Gods love in
Chrift, which hath not onely wrought Toy and
comfort againft the former feare, but alfo a lon-
ging defire after Chrift, andholinefte, therefore if
the holinefle that is in you be throughly wrought,
it doth proceed from the Spirit , for this orderly
proceeding of the Spirit doth make it manifeft,
but as for the naturall ftrength, it hath not fuch a
beginning, it is not wholly wrought by the Word,
it may be he hath beene a little humbled and com-
forted by the Word, but it is not throughly and
foundly wrought by the fame Word: but is a
meere habituall ftrength of naturepickt out of ob-
fervations and examples. Againeas the fpirituall
ftrength hath a different beginning, fo it hath a
different end : the end of them are as farre (if not
further) differing as their beginnings : for as the
holinefle that is in a Holy Man , arifethfroma
higher Wdl-head, fo it leadsa man to a more no-
bler
The Saints Spirituall ftrength*
blcrend then the naturall ftrength : for the end of
the fpirituall mans ftrength is Gods glory, that he
may yeild better obedience unto God, that hee
may keepe truth with him and keepe in with him
that he may have more familiarity with him and
more confidence and boldnefle in prayer j in a
word, that hee may be fit for every good worke :
But the end of the naturall ftrength , is his ovvne
ends, his owne profit and pleafure, and his owne
goods f°r as the rife of any thing is higher, fo the
end is higher, as for example: water is lift upon
the top of fome Mountaine, or high place becaufe
it may goe further, then if it were not : fo when a
man is ftrong in the inward man, he is fee up high-
er for another end, and that is to pleafe God, and
not himfelfe, and thus much for the fecond diffe-
rence.
The third difference is this, he that is fpiritually
ftrong, is ftrong in faith. The ftrength of the in-
ward man is faith: but the ftrength of the out-
ward man is but moral! ftrength, an habituall
ftrength of nature: it is faith that gives ftrength :
a man is not a ftrong man in Chrift , or in the in-
ward man that hath not a ftrong faith. Strong
faith makes a man or woman ftrong : that is, it is
that which makes a difference betweene a fpiri-
tuall man, and a naturall man : for as reafon makes
a difference betweene men and beafts > fo faith
makes a difference betweene a holy man , and a
wicked man : as for example, take a Philofopher
that doth excell in other things., as in humane
M 3 know-
85
3. Diffe-
rtnee.
*
u
Heb.11.34.
I Tltt.4.10.
Heb.11.14.
Tb$£ aints SfirituaUfirength,
knowledge: fuch goe beyond other men, yet in
matters of faith, and beleeving, they are as blind
as beetles , and the reafon is this, the one fees and
dorhall things by faith , but the other onely by
the light of nature and this is the fame that the A-
poftle fpeakes of in Hebr. n. of rveakc thej be-
came ftrong^ that is, becaufe they had faith, and
were ftrong in the faith, and trufted and beleeved,
and hoped in God, therefore they became ftrong,
they did that which other men could not doe that
wanted faitH. Stfera might doe as great things as
Gideon$>\xt hereis the difference, Gideon doth them
all out of Faith,but the other doth them but from1
nature, and fo Socrates may in worldly things, be
as wife as Paul, that is, as wife in under (landing,
and in policy by reafon of excellent outward1
parts as Paul : but here is the difference, Paul doth
all things out of faith,but Socrates doth not:there-i
fore the Apoftle faith, 1 Tim. 4.10. Weearefirong
becauferveftand inGod: that is, we have a ftrong,
faith in God , and that makes us to withftand all
the affaults of men and divels. I fay, this is that
which makes a difference betwixt us and the men
of the world, Diogenes may trample under his
feere the things of the world afwel las Mofes^ but
Mofes by faith chofe rather the one then the other,
Hebr. 11.24. F3*^ *n Chrift made him to chooft
grace before the things of the world : but it was
not thus with the other, his contempt of earthly
things, was not out of faith, as CMofes was, who
had refpeft unto Gods Commandement, and to
his
The Saints Spiritual I fir ength.
his promifes for then and not till then is a man fpi-
ritually ftrong, when hee; will let life and riches,
and honour, and pleafure, and liberty, and all goe
for Chrift: the narurall man will never doe this,
this is theonely property of faith, a fupernaturall
worke, and change in the foule, and therefore the
holy Ghoft faith, they fuffered with patience the
fpoiling of their goods, that is, thqy let them wil-
lingly goe; life and liberty and all (hall goe ere
Chrift (hall goe. A noble Roman may doe fome-
thing forhiscountrey, andforhimfelfebut there
is a by-end in it, he doth it not in aright manner
unto a right end , but tbe fpirituall ftrong man
doth all things in a fpirituall manner unto afaving
end, the one doth it for vain glory ,but the other in
uprightneffe of heart : for there is a double worke
of faith. Firft,it empties a man, as a man that hath
his handfull cannot take another thing till hee let
his handfull fall , fo when faith enters into the
heart of a man, it empties the heart of felfelove,
of felfe will : it purgeth out the old rubbifli, that
is naturally in every mans heart, and lets all goe to
get hold on Chrift, all (hall goe then, life, and ho-
nour, and profit, and pleafure, and hee is the truly
fpirituall man that can thus loofe the world to
cleave to Chrift, and miferable are they that can-
not. Secondly, as it empties the heart of that
which may keepe Chrift out of the foule : fo in
the fecond place he feekes all things in God, and
from God, th# is, he firft feekes Gods love, and
Gods blcffing upon what he doth in joy , and then
hee
87
1.
88
Markc 16.16,
The Saints Spiritual! fir engtb.
he goes unto fecondary raeanes , and ufes thcra as
helpes: butamanthat wanteth faith, hevvillnoc
let all goc for Chrift , hec will not feeke firft unto
God in any thing,but unto fecondary meanes, and
then if hee faile,that is,want power to fupply5then
it may be he will feeke unto God : and hence it is,
that he will not loofe his life , or liberty, or ho-
nour for Chrift 5 becaufe he fees more power and
good in the creature then in God. Againe, this
makes the difference betweene Chriftian and
Christian, namely faith, and hence it is, that fome
areweake, and others are ftrong; hence it is that
fome are more abler then others forthegreateft
duties of Religion : as for example 5 Caleb and Io-
jhua can doe more then the reft of the people, and
what is the reafon, but becaufe they were ftronger
in the faith then others , and fo Paul faid of him-
felfe,that hecould doe more then they all, becaufe
Paul hzda ftronger faith : For the truth of a mans
ftrengtlys knowne by his ftrength of faith that he
hath,whether he be naturally ftrong, or fpirirually
ftrong, for this is the firft worke of the Spirit after
the humiliation of him in the conversion of a fin-
ner, namely, to worke faith in him $ and no fooner
faith 5 but as foone by degrees, ftrejigth, and then
the promife followes faith, He that beleevtth and is \
baptized '{hall be faved, but be that beleeveth not jhall
be damned, Marke 16. \6. and this is thecour/e
that wee take in preaching : firft wee Preach the
Law unto you , and we doe it to this end to hum-
ble you3and to breakethe hard difpoficion ofy our
hearts.
The Saints Spirituallfirengih.
hearts , that fo they may be fie to receive Chrift,
and when we have throughly humbled you then
wee preach unto you the Gofpell, befeeching and
perfwading you to beleeve in Chrift , for the par-
don of finnes paft,prcfent,and to come 5 and to lay
downe the armes of rebellion which you have ta-
ken up againft Chrift and you (hall be fa ved, but
yet notwithftanding, you are neither humbled by
the one, norperfwaded and provoked by the o-
ther,but are as the Prophet faith, You have eyes and
fee not, you have eares but you heare not, feeing you doe
not fee, and hearing you doe not heare 5 as for exam-
ple, when a man is fhowed a thing, butyethee
minds it not , when the eye of the minde is Upon
another objed, that man may be faidtofeeand
not to fee, becaufe he doth not regard it, or a man
that hath a matter come before him,hehears it,but
his minde being otherwayes employed he regards
it not , in which regard hee may be faid .to heare
and not to heare , becaufe he minds it nor. And
what is the reafon that though wee preach the
Law and the Iudgements of God fo much unto
you, befeech and perfwade you fo often to come
in and receive Chrift and you (hall be laved, time
after time, day after day, yet we fee no reformati-
on at all ? what is the reafon that the word wants
thisefFe&in you, as to humble you, and that you
are no more affrighted with the Iudgements of
God then you are , and that you remaine as igno-
rant and careleffe as ever you were, the reafon is,
becaufe you doe not beleeve : you want a truefa-
■v^- N ving
5>o
The Saints Spiritual! firengtb.
ving & applying faith,for if you had that,the word
would workc other effe&s in you, then it doth. If
one (hould tell a man that fuch or fuch a benefit or
legicie is bcfalne him , that would raifehim unto
great honour , though before hee lived but in a
meane condition, now if this man did but bdeeve
it, then furely he would rejoyce. Truly fo, if you
did but beleeve that Chrift, and gracc,and falvati-
on were fo excellent, and that holineffeandthe
ftrengthning of the inward man, would bring you
unto fo happy a condition andeftateasto bethe
heires of heaven, you would rejoyce in Chrift and
grace only. Againe, if you did beleeve that the
Word of God is true, and that God is a juft God:
if the drunkard did but beleeve that drunkards
(hall be damned • or if the Adulterer did but be-
leeve that no adulterer (hould inherit the King-
dome of God & Chrift,or if the prophane perfon
and thegamefter, did but beleeve that they muft
give account for all their mis-fpent time and idle
words, and vainecommunication,they would not
fportthcmfelves in their fianes as they doe. A-
gaine, if men did but beleeve that God calles,
whom and when helifls,and that many are called,
butfewarechofen, that is, here is a Church full,
but it may be but a few of you fhall be faved ; I
fay, if men did but beleeve this, they would not
furely deferre their repentance,they would not put
off the motions of the Spirit, but chey would ftrik
whileft the iron is hot , and grinde whileft she
wind blowes, but men will not bcleeve,and there-
fore
The Saints Spiritual Iftrtnpb.
fore it is that they goe on in finne as they doe: It is
not fo for earthly things, men are eafily brought
ro bcleeve any promife of theim as for example,
if one (hould come and tell a man of acommodi-
tie, which if he would but buy and lay by him, it
would in afhort time yeeld a hundred for one-
oh how ready will men be , to buy f uch a com-
moditie with the wife Merchant, A/4*, g. 44. They
wold fell al that ever they had to buy thisroh that
men would be but thus wife for their foules : be-
loved I tell you this day of a commoditie,the beft,
thericheft, the profitableft commoditie that ever
was bought, even Chrift and grace, and falvation;
which if you will but lay out your ftocke of grace
to buy him, you fliall have him, that is,if you have
but a defire to receive Chrift , and lay him up in
your hearts, I tell you it will yeeld you a hundred
for one. Nay, Chrift the commoditie himfelfe
faith, in Marke 10. He that forfaketh father and Mo-
ther,and wife, and children, and life for myfakel jhall
receive a thoufand-fold in the life to come : but men
will not beleeve it,but a time will cojne when you
(hall fee it to bee true : and befooleyour felves,
that you loft fo precious a bargaine as Chrift and
falvation is, for the disbursing of a little profit and
pleafure, but as I faid before, the difference lyes
here, men want faith , and hence it is, that they
negled the ftrengthning of the inward man , and
?re fo over-burthened with lodes and croftes, be-
oaufe they want faith , And fo much for the third
difference.
N~ 2 The
91
Marke 10. tp,
30.
9*
rente.
Rocp.i=l4.
aTim.i.J-
The Saints Spirituall ftrength.
The fourth difference is this , the naturall
ftrength kadesa man but unto a forme of godli-
neffe, but the fpirituall ftrength leads a man unto
the power of godlineffe : I call that the forme of
godlineffe, when a man doth perfarme, or doe a-
ny thing with carnall affedionsnot to a right end,
and this is knowne by this, when they fall away
from that ftedfaftnefle, or forme and fhow of ho-
linefle that they feemed to haverthis forme of god-
lineffe is the fame with that in Heb.6. A tafting of
the Word of life, and yet notwithftanding fall a-
way : they feemed to have tafted of faving grace,
and to have the power with the forme, but it was
not fo, becaufe they continued not : they loft that
forme which made them fceme to bee that which
now it appeares they were not. Againe, I call that
the power of godlineffe which is performed by
the divine power, force and efficacy of the Spirit.
Rom.i.x^. it is (aid, that the Gentiles, that were
not under the law, did by nature the things con-
tained in the law: that is, they did it by the effica-
cy and power of nature* Semblable unto this is
that of the fame Apoftle, 2 Tim. 2.3. in the latter
time men (ball come in a forme of godlineffe, that
is, with a forme in ftiow without fubftance or
power of the Spirit : but the inward ftrength
which is the inward man doth not onely teach
you tod*e, but alfoit teacheth you how to doe
them $ but men that have but a common ftrength,
have fbme bubles to good and they fceme to have
this ftrength becaufe they have the law of nature
written
The Saints Spirituall ftrength.
written in their hearts and they may promife
much and yet he is^not fpiritually ftrong, becaufe
he cannot doe fpirituall a&ions in a fpirituall man-
ner , for hee goes about that with a naturall
ftrength which (hould be performed with a fpiri-
tuall ftrength, 1^.1.5. Who are kept by the few-
er of God through faith^ unto ftlvation : when a
man is truely regenerated when he hath not power
of his 0 wne to doe the Will of God , then hee
hath the fpirit to helpe him, that is, they are not
Q^ly kept by the power from evill, but alfo they
are inabicd to doe good by it.
The fifth difference betwixt the naturall and
fpirituall ftrength, f is this, that which proceeds
from the fpirit is alwayes ioyned with relu&ancy
of the will, but in the naturall ftrength there, as
norelu&ancy, becaufe'there is no contraries,butin
the fpirituall man there is two contraries , the
flefh, and the fpirit, and you know thefe can never j
agree, but they are ftill oppofing one another is ;
for example, a man that is going up a hill, he is in |
labour and paine, but a man that is going downe a
hill goes with much eafe : fo there ismuch labour
and paine, which a fpirituall man takes to fubdue
theflefti, but the naturall man hath no reluftancy
at all : he hath no fighting and ftrugling with cor-
ruption, but he goes without paine becaufe hee is
but one, and one man cannot be devided againft it
felfe, but in every fpirituall man there are two
men, the old man, and the new man, theflefti and
the fpirit, and hence growes that fpirituall com-
N 3 bate.
91
iPer.'.f.
5. Diffe-
rence.
94
Rom.7. 23.
The Saints Spiritual! ftrengtb.
bate. Gal.1). 17. The flefh lujleth againft thejpirit^
andthe/pirit againft thcflefh, that; they cannot doe the
things that they would : thefe two men in a regene-
rate man ftriveformafterics, and fo hinder one the
other. Yet know alfo that in the naturall man
there may be reluftancy in the will againft fomc
particular finne, as covetoufaefle may drive a-
gainft pride, and pride againft nigardnefle, yet not
fight againft it as it is a finne, but as it crofleth and
thwarteth his pride. Againe, know that a naturall
man may havcrelu&ancy infome part of the foule,
as in the confcience , which is fenfible of finne,
and hence it may convince the man and the reft of
the faculties, notwithftanding they are at peace:
but where thisfpirituall ftrength is,it is in all parts
not one faculty againft another but all are fighting
againft finne in the whole man : now the reafon
that there is not this reluciancy againft finne in e-
very faculty in the naturall man, is,becaufehee
wants faving grace , graceis not in the faculty op-
pofite unto the corruption that is in it: but in the
holy rtian there is, and therefore he is like Rcbecka,
they have two in them, Iacob and Efau : the fle/h
and the fpirit, 2nd Paul complaines of fo much,
Rom. 7. I fnde another law in my members rebel-
ling againft the law of my minde > that is, I finde
(bmething in me that is contrary unto me : In my
membersy that is in my body and foule, notwith-
standing; firft, Ihatetheevill of finne as being
moft contrary unto^race, but yet I cannot avoyde
it,I cannot doe the things that I would: but the na-
turall
The Saints Spiritual 7 fir ength.
turall man doth not hate the evill of finne other-
wayes then as it brings punifhment : Secondly, /
delight in the Law $f God in the inward man , that
is,howfoever I am violently carried unto the com-
mitting of finne, yet it is againft the defire of his |
foule, he hath no pleafure, he can take no delight
in it, for his delight is in the inward man : but the
naturall man takes Gods Lawes as burthens, and
therefore he will not fubmit himfelfe unto them
becaufeheisnot ftrongin the inward man.- hee
promifcth, but he performes not $ heeyeilds, and
yeilds not ; heyeilds tofomething, but not to e-
very thing : And thus much for this laft difference
betwixt th»° naturall ftrength and the fpirituall
ftrength.
Is it fo, that the ftrength of the inward man is
to be defired above all things, then as it was in the
firft place for reproofe, fo in the fecond place it
may ferve for exhortation to all men, that they
would labour to grow ftrongin the inward man,
and that they would now at laft gather the frag-
ments of their thoughts and defires which have
beene formerly fet to get other things, and now
wholly imploy them for the getting of this
ftrength, and ft much the rather becaufe other
things are but as the huske without the kernell, or
as the (cabberd without the fword , which will
doe a man no good when hee ftands in need of
them J as for example, to bee ftrong in riches
and honour and credit , (and yet this is all the
ftrength that moft men defire) will doe no good
when
95
2.
Vfei
96
I. Motive.
The Saints Spiritual! fir engtb.
when yce come to vvraftle with finne and death.
But for to be ftrong in the inward man who feekes
or enquires after it * I know you would be ftron<* ,
in all earthly ftrength : but I bcfeech you abovr
all things labour t© be ftrong in the inward man.
It is the folly, wcakenefle, and ficknefte of men,
they looke all without the ,
they will not bring comfort 5 Againe, all the
paines and labour that youbeftow on the outward
man is but loft labor, that will bring you no great
advantage.-butthe ftrength of the inward man will
armeyou againft lofTes, and crofTes, and reproach,
that you (hall rneetc withallinthe world, whi-
left you are in the way to heaven : Againe, con-
fider that though you bee ftrong in the outward
man, yet you are moveable ; fubjecft to ihaking
and fleeting; but it is other way es with the inward
naan, it makesa Chriftjan ftedfaft and unmoveable,
O it
98
Ads irf.if.
The Saints Spiritual! ftrength.
it will fo eftablifli the heart in grace, that he will
ftand firme unto Chrift in all eftates. It is with
theoutwardraanas it is with the Seas, though
the ftrength of the ftreame runne one way, yet if
the wind blow contrary, it moves and ftirres, and
drives, and difquiets it: fo when loffes,and crofTes
come, they brcake the frame and ftrength of the
outward man, but the inward man is like the dry
ground, let the winde blow never fo violent, yet
it moves nor, it ftands firme. Againe, in the a-
bundance of outward things there is no true con-
tentcdneflc : Neither in the want of them, where
the ftrength of the inward man is,is there caufe of
deje&edneffe. This we (hall fee in Adam and Paul:
Adam though hee was lord of all things, and had
the rule of all the creatures yet when hee was
weake in the inward man, what joy had hee, nay
what feare had he not, when he hid himfclfe in the
Garden? Againe, looke upon Paul in the want
of thefe outward things, he is not deje&ed at all,
as in K^Atts 16. 25. itisfaid, that when Paul and
Silas were in prifon in the ftockes, the prifon rung
for joy : now what was the reafon of it , but this
becaufc they were ftrong in the inward man? And
therefore you fee that all true joy is that which
comes from grace within, and when you rejoyce
in that, your rejoycing is good, you ftand then up-
on a good bottome! Alas, you thinke to have
contentment in your riches, but you will be fooled
by them: they will deceive you, if you build up-
on them you will build without a foundation, and
goe
The Saints S fir ituall ftrength.
goe upon another mans lcggcs : now were it not
farre better for you to get leggesof your owne,
and build upon a fure foundation? and this you
(hall doe if you will ftrengthen the inward man.
Againe confider, that if you doc not ftrengthen
the inward man , you will have wicked thoughts
in your hearts and evill a&ions in your hands 5
were it not better to bee ftrong in the inward
man and to have holinefle , and grace in the
heart? Let this therefore move you to ftrengthen
the inward man, becaufe your comfort lyes moft
ifl the inward man : Thus much for the firft mo-
tive.
The fecond motive to moove you to ftrengthen
the inward man, is this : if you labour to ftreng-
then the inward man , you fhall thereby plcafe
God. If a man had never fo much ftrength, yet if
it be not the ftrength of the inward man hee can-
not pleafe God, he cannot performe any holy du-
tie3 in fuch a holy manner as God will approove
of, and therefore the Prophet faich , That God
doth not delight in any mans legs. He cares not
for any mans ftrength, be it never fo great and ex-
cellent, except it be the ftrength of the inward
m.gn , and on the contrary , hce regards the holy
man with his ftrength , though outwardly weake,
as in Efa. $6. 2. I mil dwell with him that is of a
contrite and humble (pirit , hce that is of a contrite
fpirit, he is fpirkually ftrong, and therefore I will
dwell with him : now what is the reafon,that men
feeke fo much the favour of Princes , but becaufe
O 2 they
99
2. Motive,
Ifaiabfrf.i.
too
Ioh.i7«4rf.
loh.if-9.
The Saints Spirituall ftrengtb.
they may be exalted unto honor, then why fhould
not you much more labour to be in favour, and
have familiaricie with God , who is the King of
kings, and Lord of lords, who hath power to ex-
alt one, and pull downs another ; now if we could
but bring our hearts to beleeye this , that in
ftrengthningof the inward man, wee fhould get
and grow in favour with God , then men would
be ftirred up to fet upon this worker yetwithall,
you muft know that by the ftrength of the inward
man, you doe not pleafe God by merit, forfo
Chrift onely, and none but Chrift pleafeth God :
but when you ftrengthen the inward man you
pleafe God, byobjeft, becaufe you chufe grace
and holineffe,and his favour above all things: Me-
rit was the fame argument which Chrift ufed un-
to his Father, when hee would have his Father
ro glorifie him, loh. 1 7.4,5 . Father I have glorified
thee en earth: I have jimfhed tbetvorke,&c. there-
fore. Father, glorifie me,that is, I have merited this
at thy hands, that thou fhouldeft glorifie mec, be-
caufe I have perfedly pleafed thee in doing thy
will. But an argument drawne from the objed, is
that, which Chrift ufeth to his Difciples, Herein
is my Father glorified ,that you bring forth much fruit:
when you grow ftrong in the inward man,and can
bring forth finite agreeable unto his will you
pleafe God : And therefore it is, that the Scripture
lies forth the members of Chrift by the Olive
tree, and by fweete oyle , the one full of ft tnefTc,
the other full of fweetnefle- (o the inward man
makes
■*^~^4
The Saints Spirituall ftrength*
makes a man far, rich in grace, and oylc as the na-
ture of ic is, to cheereand beautifie the counte-
nance, fodoth grace 5 itfweetens thefoule, and
makes it beautifull unto God: Therefore let this
moove you to ftrengthen the inward man , that
thereby you may pleafe God.
The third motive, to perfwade you to ftrengthen
the inward man , is this , becaufe this inward
ftrengthdrawes on the outward ftrength, that is,
it makes the outward ftrength more profperous.
Now who would not thrive in the things of the
world t but if you turne it, the contrary will not
hold fo , for the outward ftrength will not draw
on the inward ftrength $ therefore our Saviour
faith, Sceke you firft the Kingdome of heaven^andthe
righteoufnejfe thereof and then all things [ball be Ad-
ded unto you 5 the way for you to thrive in the out-
ward man is , firft to get ftrength in the inward
man 3 Seeke you firft grace and Chrift, and holi-
nefle : and then the effeft will follow, All things,
that is, what you (hall ftand in need of, fhall be gi-
ven you, and Efa. 48. 1 8. The Lord faith, Otbat
my people had but a heart to conflder, that is, oh
that my people would but bee wife; Firft, to
ftrengthen the inward man , and then as it fol-
lowes , your profperitie fhould be as the floods,
then your outward ftrength and profperity (hould
abound like floods : againe Prov. 22.4. The wife
man faith, that the reward of holineffe is, riches^
and honour, and itfe : hee that is ftrong in the in-
ward man, (hall have whatfoever may beneceflary
O 3 or
101
3. Motive.
Mauh.$,3j,
Ifai 48.18.
Prov.ii 4,
10Z
4. Motive.
The Saints SpirituaBflrenpb.
or good for the outward man : and therefore wee
fhouldftriveto grow ftrong in the inward man,
that is, to be full of grace and wifedome, efpeci-
allyagainft evill dayes apainft they come , that
when they come wee may have ftrcngth to beare
themrnow the inward man will beare a mountaine
of affli&ions and reproches , which will prclfe
and fqueefe the outward nun to powder: Thejpirit
of a man mil bear e his infirmities , but a wounded con-
science who can beare? If the inward man be weake,
who can beare , the burthen of afflictions and the
like,but if the inward man be ftrong then the Will,
will beare a part, & rhe afRdions will beare a part
with the confeience, and fo the burthen will bee
the lighter,but if you be not ftrong in the inward
man , it is unpoflible that you ibould beare them :
therefore let us not bufie our fel ves about fantafies,
and vaine things that will ftand us in no ftead, but
let us labour to ftrengthen the inward man.
The fourth motive , toperfwade you to ftreng-
then the inward man, is, becaufe a man is that
which he is, in the inward man , a man without the
inward man j is 'but as a fcaberd without afword, that
is, worth nothing, and therefore the wife man faith,
That the righteous man is more excellent then his
neighbour , the excellency wherein he doth ex-
ceed him , is in the inward man : and therefore
Chrift in the Canticles , when hee would fet forth
theexcellency of his Spoufe, hee faith , That /hee
was fairer then the daughters of men , fhee is faiier
inregadfcjftt ihee isftrongcr in the inward man,
/hee
The Saints Spiritual I fir ength.
(lice is all glorious within, Pfdl.45 .13. that is,the
holy man doth as farre exceed the natural! man in
beautie, as pearles exceed pible ftones, or gold
brafle,or filver copper. I know any man doth de-
fire to be in fome excellency, I fay, it is a proper-
tie in nature to feeke out fome excellency .-then is it
not the beft wifedome to feeke it in the beft things
in the inward man? Now as there is meanes to bee
rich in the outward man, fo there is meanes to be
rich in the inward man 5 therefore I befeech you,
ufe the meanes that you may be rich in grace and
holinefle, Prov. 30. 29,30. the Wife mans fpeech
there, may fervc tofet forth the excellency of that
man, that is ftrong in the inward man : there are
4. things,faith he,thatareexcellent,a Lion, a Hec
Goate, a Grey-hound, and a King, before whom
there is no (landing. So he that is
ftrong
in the
inward man : Firft, hee is as a Lion, that is, he is
ftrong in grace : Secondly, he is as a Greyhound,
that is, hcisfwiftinthe performance of all holy
duties : Thirdly, he is as a Hee Goate, profitable
to God and the Church. Fourthly,he is as a King,
to rule and over-rule his bafe affections and lufts*
Every fpirituall man is a King, becaufe hebeares
rule in thefoule, but it is not fo with a wicked
man , his lufts rule him : hee is a (lave and not a
king, and therefore the Apoftle faith, Let not [mm
reigne in your bodies Ja obey it inthe lufts thereof. If it
once reigneit will rule, and if it rule you muft o-
bey, unto whatfoever drudgery or flaveryiten-
joynes you: therefore labour to get (length in
the
03
pfai.4j.13,
Proy. } 0.19,30.
Rom^.ia.
104
Gen.49'4*
Ml**
The Saints SpirituaU ftrength.
the inward man, and know alfo, that you (hall not
onely be free from the inward (lavery of finne,but
alfo you (hall keepe your excellency , and there-
fore it may be faid of every one that is weake in
the inward man, as Iacob faid of Reuben, Gtn.^9.
12. thou art become as weake as water , as if hee
(hould fay , thou waft that which thou art not
now : thou waft excellent , but now thou haft
loft it. So I fay unto you, if you lofe the ftrength
of the inward man, you will lofe your excellency:
now no man would willingly lofe his excellency;
if you would not then,you muft keepe ftrength in
the inward man. In the 1. Pfalme,the Pfalmift fets
forth the excellency of that man that is ftrong in
the inward man , He Jh all be like a tree that isflanted
by the rivers of water. Firft, hee fers forth the pro-
pertie of the fpirituall man,he (hall be greene. Se-
condly, his ftabilitie, he (hall be as a tree planted,
that is, which (hall not eafily be pluckt up. Third-
ly, his perpetuitie, his branches ftiall never wither,
he (hall never grow unfeemely to God. Fourthly 3
his fruitfulnelle5he (hall bring forth fruit in feafon,
that is, hee (hall be fruitfull in grace 5 but on the
contrary , when a man growes weake in the in-
ward man, it will be farre other waies with him, he
will bee like a tree that hath loft both fap and
roote , leafe and fruit , fet in a barren foyle with
withered branches , and fruitlefle , fit for nothing
but the fire: but if a man can keepe his ftrength
in the inward man, neither reproach, nor difgrace,
norfhame, nor the divell (hall be able to make
that
The Saints Spirituall ftrength*
that man miferable. Therefore keepe the Image of
the inward man fafe , whatfoevcr becomes of the
outward man. And there is good reafon why you
fliould keepe, the inward man fafe,bccaufe it keeps
the foule, and dire&s it unto its right end. In
Ecckf. 12. the Wife man fait h, All things art vAni-
tie and vexatiw of ftirit : when a man lofes his
happinefle in the inward man , though hee keepe
the outward man fecure , yet it were but vanitie
and vexation of the fpirit. For hee goes befides
the rule he fhould goe : there is a rule unto every
creature that it is to goe by, and the neererthe
creature comes unto the rule, the more excellent
is the creature; but if it goes befides the rule , it
lofeth its excellency : as for example , the fire
and water are excellent creatures if they keepe to
their rule, but if they exceed their rule, then they
become hurtfull : So the rule of the foule is the
inward man, that he grow in grace acid holinefle,
and the clofer you keepe to this , the more ex-
cellent you are: therefore that you may keepe
your excellency , which you cannot doe , except
you ftrengthen the inward man , let this moove
you to doe it.
In the third place, this may ferve for dire&ion
for you may fay unto mee you have fhowed us
what this inward man is, and the differences be-
twixt the inward ftrength, and the outward
ftrength and you have alfo laid downe motives
to move vs to ftrengthen the in ward man, buta-
las, how (hall we ftrengthen the inward man t
P what
105
rfi3.
r 106
Mattk.5.^.
Ptwr.x.*
The Saints Spiritual! ftrengtb.
-* -
what meanes fhall we ufe to doe foe To hclpe you
in this worke I will lay downe fome meanes by
the ufe of which you may bee ftrengthned : but
before I come unto the particulars, it will not
bee amiffe to ftand upon the generall , and a little
to perfwade you, but to defire to be ftrong 5 for if
you could but bring your hearts unto this, but to
defireto be ftrengthned, it will be a great meanes
to move you to prevaile againft whatfoever may
fecme to hinder you from it; I fay, if you did but
defire it: if you did but know the excellency of
the inward man, it would worke a holy defire in
you, and a true defire will let no meanes efcape,
that may further it. This is the fame meanes
that Chrift ufes unto his Difciples, when he would
have them in love with Faith, if you had Faith ,
yea, but afmuch Faith as this graine of Mufterd
feed, you {hould be able to remoove mountaines :
if you did but know the excellency of this Grace
of Faith, you would defire it, and if you did but
defire it, you would never reft till you get it : fa
if you did but prize grace, and the inward man at
a high rate you {hould bee fure to have him : you
know the promife, CMatth.5. 6. Bkffedare they
that hunger, mdthirft after righteoufneffe, for they
jhallbefatisjied: therefore if you could but bring
your hearts unto this frame as to hunger after the
inward man you {hould have him, or if you can
but bring your hearts unto this temper , as to de-
fire him , or feeke after the ftrength of the inward
man you (hould find him : Prott.i.^. If thou fear-
chefl \
The Saints Spirituall ftrength.
107
cheft forher, tuforjilver, and diggeft for her as for
hid treafure, then thou fialt find^ &c. If you did
but efteeme the inward man, as men doc filver,
and prize it as a richtreafureat^a high rate, then
the eftedt would follow, you fhould find : fo then,
if you will defire falvation, and happinefle, and
the ftrength of the inward maa, you fliall bee fa-
ved • but you will never thrive in grace till you
have a defire to thrive, grace will not grow till
there be a defire wrought in the foule : for when
men doe not delight in the inward man, they ne-
ver grow in grace and holineflfe 5 they are not as
trees planted that bring Jorth feafonable fruit
but barren : doe what you will to it, thefoyle i$
naught, for the fpirit hath not yet tilled the heart,
and fowne in it the firft beginning of the feeds
of grace, which is a defire after it : now, as it is
good in the bodily ficknefle to know the meanes
of recovery , fo in the ficknefle and weakenefle of
the inward man : it is good to know the meanes
by which it may be ftrengthned, therefore we will
now come unto the particular meanes for the
ftreflgthning of the inward man.
The firft meanes to ftrengthen the inward man
is to abound in fiiritua/l knowledge : becaufe the
more knowledge the more ftrength, for the fpiri-
tuall knowledge of divine truthes is the ftrength
of the foulejfor as the foule is unto the body, fo is
the knowledge of the word unto the inward man.
The body is dead without the foule , not able to
doe any thing,fo the inward man without this fpi-
P 2 rituall'
1. Meant.
io8
i Pet.i.*,
I Cor .3.
HeM.
■I-
The Saints Spiritual I flrengtb
rituall ftrcngth which is wrought in thcfouleby
the Civing knowledge of the Word, is nothing
but weakeneflTe, therefore the Apoftle faith, 1 Pet.
2.2. As new borne Babes defire the fmcere milke of
Wordy that yee may grow by it : knowledge in the
Word will make them grow inChrift: the con-
trary unto this we fee the Apoftles upbraides in
the Corinthians, 1 Cor.3.1. and Heb.$. 13. becaufe
they were wcake in knowledge, hee cals them
Babes , for faith hee, Hee that is not expert in the
Word ofrighteoufnejfe, is a Babe , therefore labour
to abound in fpirituall knowledge. I preife this
the more becaufe I feare many of you are weake,
becanfe you are ignorant , you want thisfpiritu-
[ all knowledge : you know in our ordinary talke
we count ignorance folly , when a man doth any
thing that he fhould not doc, or would not doc,
if he did butundcrftand himfelfej we fay, that
man is weake in judgement, or it is folly in him:
furely this weakeneffe in the inward man is folly
indeed 5 and a man cannot (how his weakeneffe
more then to bee weake in fpirituall knowledge,
and yet you muft know , that a man may have
much knowledge, as worldly knowledge, and the
knowledge of divine truthes , and yet bee but
weake in the inward man: for there is a knowledge
of Arts, which fils the braine with knowledge 5
but the fpirit goes ao further, that is, it doth not
fandtifie that knowledge in the heart 1 Againe,
there is a knowledge of the fpirir, which is an o-
perative working knowledge , which goes with
this
The Saints Spirituall ftrength.
n. • " " ' - ■" ■' •■ »i Man
this other knowledge, and leads it to fanftification
and is pra&icall * But yet I fay you muft know
before you can be ftrong; there muft be fomepro-
portion betweene the fpirituall knowledge , and
the fpirituall ftrength : as for example, one man
eates and is fat, another man eates and is ftill
leanej fo fome have afmuch as others have, and
yet are not fo ftrong as others, and yet wee fay,
fatnefle comes by eating , fo doth the ftrength of
the inward man by knowledge : and where the
Lord workes by his Spirit , by bis Spirit I fay, the
moft knowledge ; there is moft ftrength : there-
fore I befeech you labour for a full meafure of fa-
ving knowledge, for a working, purging, convin-
cing, operative, and powerfull knowledge. And
this I doe not onely fpeake unto you that are
weake, but alfounto you that are ftrong, that you
be carefull to adde unto your knowledge: for ivhat
is the reafon that you doe not grow in grace , but
becaufe you are not carefull to adde more know-
ledge unto that which you have : it may bee you
picke fome good things from fome Sermon, or
good booke, but prefently you forget it, you doe
not make it yourowneby meditation, and fo it
doth you no good^but if you would be carefull to
adde unto it ; you would grow ftronger in the in-
ward man then you doe .* and here is the mifery of
vs builders^ other builders when they have built a
houfe, the owner lookes to it himfelfe, andkeepes
it in repaired but when we have done what wee can
to build you up in the inward man, and thinke that
P 3 you
10
I 10
2. Meanes,
The Saints Spirituall ftrength.
— ^^^*^*^m— ^ * in ■ ■ - ■ " .» i i
you will put to your hands your fclvcs , when we
are to further the vvorke of grace , you begin to
pull downe your building againe your felves , by
your loofe lives : by following your pleafure,
yourfporting, and gaming, and prophaning of
the Lords day. Therefore you muft labour to
grow in knowledge, if you will grow ftrong in
the Inward man.
The fecond meanes to bee ufed , if you would
grow ftrong in the inward man, is this, you tnujl
bee diligent in theufe of the meanes y as the Wife
man faith, the hand of the diligent maketh rich $
as diligence in a calling makes rich,fo where there
is much diligence in the ufe of the meanes of
grace, there is much ftrength in the inward man 5
but no man gets fpirituall ftrength, fave they that
are diligent, and therefore this is the reafof), that
men are not ftrong in this fpirituall ftrength • be-
caufe like the fluggard, they are not diligent in the
ufe of the meanes, they take no paines for grace,
and therefore it is that they get no increafe : for
according unto the proportion of your paines, fo
is the inward man ftrengthned, and as you ufe
them more diligently , fo you find the ftrength of
them moreopcrative and powerfull: for it is in the
foule, as it is in the body , if you bee not diligent
and carefull to feed the body, it will wither and
confumeaway, and grow weake 5 fo if you feed
not the foule diligently and ufe the meanes con-
ftantIy,you will breed weakeneffe in the foule,and
the more fecureand remifle you are in the perfor-
mance
The Saints Spirituall ftrength,
mance of holy duties, the weaker you are : it may
be you thinke it will not weaken you to negled
private prayer 5 but omit it once, ^nd it will make
youcarelefle, and the more you negledi, the more
unfit and undifpofed you will find your felves ?
So you may thinke you may pr^phane one Sab-
bath, neglefting therein the duties required, and
fervingnot God, but your owne lufts ^but belo-
ved, it will make you fecure, the more a man doth
in this kind the more he may doe : for this is true
in every Art every ad begets a habite , and a ha-
bite brings cuftome: fo it is as true in good
things, the beginning of good brings many par-
ticular good things , and therefore if you can
but get your hearts in a frame of grace, you (hall
findeafupply of grace,becaufe Chrift faith,FF/& as alfo to weane them from depending
upon their owne ftrength; therefore in Efa. 40.
30. itisfaid, Even the youths Jhali 'faint and be wea-
ry, that is, he that thought himfelfe to be ftrong in
his owne apprehenfion, (hall proove weake 5 And,
thus much for the third meanes.
The fourth meanes, if you would grow ftronjg
in the inward man, is this, you muft remoovethe
excufes and thefe hinderances , which hinder the
groweth of the inward man, and thefe are efpeci-
ally two^
The firft hinderance is this, when youfpend
your ftrength upon other things , and not in the
ftrengthning of the inward man 5 this makes you
not to grow ftrong in the inward man : therefore
you muft be wife to take away from thefe things,
and fpend more time, and take more paines in
ftrengthning of the inward man : for this is the
reafon that you grow not , all your time and affe-
<5tions
lip
4. Meanes,
I. Hin&.
ranee.
120
The Saints Spiritual! ftrengtb.
<5tions areafter the things of the world, and how
you may grow ftrong in that , that you cannot
minde heavenly things. Againe, you hinder the
growth of the inward man, when you fet your af-
fections upon bafe and vile things, this hindereth
the growth of the inw.ard man , this man is a
weak man in grace; as for example,a man that hath
money to beftow at Market,if when he (hall come
there, he fhall beftow it on babies, and not on the
things that he went to buy , this man were a foo-
lifli man, efpecially he knowing , that he /hall be
called to an account for it,ho w he hath laid it out :
even thus and much more foolifh are men, when
they fpend their time on their pleafures and luft,
which are bale things, and not on ftrengthning of
the inward man, they.befoole themfelves: and
this is that which the Wife man faith , that there
is a price in the hand of a foole, but hee hath no
heart. When men negle&the ftrengthning of the
inward man, they forfake a great price,that would
enrich them: butbecaufe they want knowledge,
becaufe they are weake in the inward man , they
are not able to Iudge in the inward man of fpi-
rituall things : therefore never bragge of your
ftrength, except it be theftrength of the inward
rhan, and take heed of negleding the time. Paul
would have the gathering for the poore to be be-
fore he came, that that might not hinder him from
ftrengthning of the inward man, though that was
a holy worke : It was a good fpeech of one , who
after that he had fpent much time in writing about
Contro- j
The Saints Spirituall ftrengtb.
Controversies at laft concludes, I have faith he,
fpent a great deale of time , but not in ftrength-
ning the inward man, the divell hath beguiled me,
buthe fhallgoe beyond meenomore: that time
that I have, I will fpend unto another end : It were
wifedome in you to doe the like , you that have
/pent and doe fpend your time about trifles and
babies upon your lufts, conclude, that now for
the time to come, you will gather your ftrength,
and hend all your labour and paines to this end,
for the ftrengthning of the inward man, and fay in
your felves , we had a price in our hands, that isy
wee had much time whereby wee might have
ftrengthned the inward man , but wee had no
heart, that is, we were befooled , becaufe we did
not know the excellency of the inward man, but
we will doe fo no more, the time now that wee
have, (hall bee fpent in this, how wee may bee
ftrengthned in the inward man and grow in favour
with God.
Thefecond hinderance that muft be remooved,
which is contrary unto the growth of the inward
man is ftrong lufts,unmortified affedionsrthereare
inward hinderaaces which muft be remooved be-
fore the foule can grow ftrong in grace 5 thefe ve-
nomethefoule, and keepe offtheftroke of the
Word, it keepes the plaifter from the fore 5 as for
example, if a man be wounded by an arrow, fo
long as-the arrow head is in the wound no plaifter
will heale it : now as it is in the outward man, fo it
is with the inward man, if you retains any Iuft,any
R beloved
121
2. Hindc-
rtnee*
122
The Saints Spiritual I ftrengtb.
$. Meows.
beloved finne , and fo come unto the ordinances
of God , you will come without profit , becaufe
the arrow head is in the wound, your lufts you
kcepe unmortified,and fo long you cannot be hea-
led, this keepes the plaifter off the fore : you know
what paines the humours of the body will breed
in a man, when they gather into any part of the
body, and how they will hinder the augmentation
in other parts. So when thefeevill humours of the
foule gather together , and begin to reignc and
beare rule in the foule , it is unpoflible that the
foule fhould grow in holincfle till they be purged
away, therefore be earneft with God to purge out
thefe humours,whether they be profit or pleafure,
or honour, or any other things and in thus doing,
you (hall ftrengthen the inward man , and the
ftronger that the inward man is, the hcakhfuller
the foule is 5 I fay, it isunpoffible that you fhould
thrive in the inward man, fo long as you retaine a-
ny finne, and therefore our Saviour faith, Hotv can
yee beleeve , feeing you feeke honour one of another,
if you retake the love of credit and reputation in
the world, before grace, how can you beleeve?
You cannot be ftrong in the inward man.
The fifth meanes,to flrengthen the inward man,
is this, you muft get fpirituall courage, and joy :
youmuftget joy in the new births the contrary
unto this, is difcouragment, and forrow, nothing
fo much weakens the inward man,except finne, as
difcourageraent : and againc, nothing fo availca-
ble to make a man ftrong, as courage and joy;
this
The Saints Spiritual! firengtb.
this was the meanes that NehemUb ufed, Nehe.%.
when he would build up the Wals of Ierufalem,
faith he, beenotdifcouragedorforrow, for your
joy, lhall be as the joy in harveft. Nehemiab had
a great worke to doe, and what argument ufeth he
to make them to hold out, but this to bee full of
courage and joy :as if he fhould have faid, if you
hold your courage, you will hold your ftrength,
and then the worke will be eafie unto you : and
this we fee by experience : In war, great courage,
where there is but little ftrength, will doe more
then great meanes with little courage '$ IoJIma
can doe more with afmall army full of courage,
then a great army with little courage < Againe, I
fay unto thofe that are travailing towards Heaven,
take heed of giving difcouragements unto any,
for this is the property of thedivell,to difcourage
men : and therefore this is the reafon that hee
makes men doubt of their falvation, to feare their
calling, to queftion Gods love towards them in
Chrift3 that the way to Heaven is narrow and
hard, and God is pure and juft withall, and thou
thy felfe art full of ftronglufts; thou fhalt never
fubdue them, it will be in vaine for thee to fet up-
on them 5 hereupon he is fo difcouraged, that hee
negle&s the mortifying of finne: but be not dif-
couraged , but know that ftrength to refift the
leaft temptation is not of your felves , it is not
your owne ; Well then, if it comes not by any
powtr of your owne, but it is by the ftrength of
another. Then for your comfort know that hee
R 2 that
*3
2-2
M4
The Saints Spirituall ftrength.
6Mtant$.
that gave you power againft: a fmall temptation,
is alfo able and willing, and will certainely helpe
you againft a raging luft : and fo likewifc for the
performance of holy duties,though you find your
felvesindifpofedtopray, or heare the Word, or
the like, yet know, that it is God that fits the
heart : hee can of unfir, make it fir, and of unwil-
ling, make it willing : and remember the promife.
Luke i r. 14. hee will give the holy Ghojl unto them
that aske him : hee will give fuch a fupply of
grace, that yee fliall bee enabled to withftand any
temptation, therefore if you would grow ftrong
take heed of difcouragements, and lee one Chri-
ftian take heed of difcouraging of another Chri-
frianbyany fpecch, a&ion, or behaviour, and let
Minifters take heed of difcouraging of their
flockes : for it is the property of falfe prophets,
to difcourage the people from God. And this is
the finne of this land, efpecially of prophane peo-
ple that never thinke them (elves well, but when
they are cafting reproachfull fpeeches againft
thofe that labour toftrengthen the inward man :
but this difcovers a great deale of corruption in
them , and it is a meanes to pull downe the
lodgements of God upon them. Againe, take
heed of difcouragements , bee not caft downe
when you meete with fuch as will revile you, and
fpeakeevillbyyou, this will weaken the inward
man.
The fixt meanes, if you would ftrengthen the
inward man, is this, you rmjl get faith : you muft
labour
The Saints Spirituall ftrength*
I
labour to bee ftrong in the Lord, you muft goe a-
bout all things with Gods ftrength, and not with
your owne : and therefore the Apoftle faith. When
I am make ? then I am fir ong: iCor.iiA^. And I
rejoyce in my infirmities, that the power of God
may befeene in my weakeneffe, that is, I rejoyce
in thofe infirmities that difcover my owne weake-
neffe to God, that I may not put any confidence
thereby in my felfe. Againe, I rejoyce in my in-
firmities, becaufetheyaremeanesto humble me.
Againe, I rejoyce in my infirmities and weakc-
nefie, becaufe hereby I feele my weakenefle, that I
may goe out of my felfe, and depend wholly upon
God: therefore when you goe about any bufi-
nefle,orperformeany holya&ion unto God, as
you muft doe it in Faith, fo you muft renounce all
ftrength in your fclves, and then God cannot but
profper your bufineffc or whatfoever good you
goe about, when you goe about it with Gods
ftrength, as Gideon did: and on the contrary the
Lord hath pronounced a curfe againft him, that
fliall goe about any thing with his owne ftrength.
lere. 17. 5. Cur fed is the man that makethfiefh his
A r me, that is, thatgoeth about any thing in confi-
dence of his owne ftrength without Faith in mfc :
thus you fee , that if you would bee ftrong in
the inward man, you muft get faving Faith in
Chrift.
Thefeventhmeanes, if you would ftrengthen
the inward man,is this, you muft get the fpirit, all
other wayes will nothing availe you, except you
Rj? get^
I2T
iCor.n.io.
Ier.j7.jr.
jMcancs*
\i6
Do5trinet
The Saints Spiritual! ftrength
get rhis^ for this is that which makes them effe&u-
all, and makes a difference betwixt men. Samp-
fon was ftrong, and fo were other men, but Samp-
an was ftronger then other men, becaufe hee had
the Spirit, and it is faidof lohn Baptift, that hee
came m the fpirit of Eliah^ that which made a dif-
ference betweene lohn and other men was the Spi-
rit, he came in the (pint of Eliah, hee had the fame
fpirit that Eliah had, and therefore hee had the
greater efficacy, if lohn had not had this fpirit, he
had beenebutas other men, therefore whatfoever
you doe, labour above all things to get the fpirit,
nothing will ftrengthen the inward man, except
you have the Spirit, it is the Spirit that makes the
inward man to grow ftrong in the foule: And thus
much for the meanes of the ftrengthning of the
inward man, and for this point : we now proceed.
[By the Spirit:*}
The next thing that is to be considered, is the
meanes which the Apoftie layes downe, whereby
they may be ftrengthned in the inward man, and
that is, to have the Spirit: that hee would grant
you, &c. that you may be ftrengthned by the Spi-
rit in the inward man : as if he fliould fay, if you
would know what will ftrengthen you, it is the
Spirit. Hence note this point.
That whatfoever favingy or fantlifying grace y or
ftrength of grace^ every man hath, it all proceeds from
tht fan&ifying fpirit : I fay, all the faving grace,
all ftrength of grace comes from the Spirit ,
yet doe not miftake mee, as if I did exclude the
Father
■
The Saints Spirituallflrengtk,
Father and the Sonne, for they worke together in
every z£t , the Father workes not without the
Sonne, the Sonne workes not without the Father,
the Father and the Sonne worke not without the
Spirir, neither doth the Spirit worke without the
Father and the Sonne, for what one doth all doth :
butlafcribethe worke of fan&ification unto the
Spirit , becaufe it is the proper v/orke of the Spi-
rit to fan&ifie , and hee is the ftrcngthner of all
grace, that is, all grace comes from the Father,
as the firft caufeof all things ; and then through
Chrift by the Spirit, Grace is wrought in the
Soulej Therefore thefe three diftin&ions of the
Trinity is good , the Father is of Himfelfe , the
Sonne is of the Father, and the Holy Ghoft is of
the Father and the Sonne, that is, the Holy Ghoft
proceeds from the Father and the Sonne , and is
fent unto the hearts of his Children to worke
Grace,and Holinefle in them,and it muft needs be
fo that the holy Ghoft is the onely Worker, and
Strengthner of Grace , becaufe proceeding from
fuch a Holy Fountaine, as the Father and the
Sonne is, he muft needes bee Holy , and the way
to get Sancftification and HolinciTe, is to get the
holy Spirit. For in a thing that is fent to fan-
dific, two things are required 5 Firft, hee that is
fent to fan&ifiemuft proceed from a holy Foun-
taine, but the Spirit doth proceed ftbmamoft
holy and pure God 5 therefore it cannot chufe
but be a holy worke, that Hee workes: Second-
ly, thefecond thing required in him that is fent
to
127
u8
\.W$rke
i.Workt.
The Saints Spirituall ftrength.
to fanftifie, is this, that he fubfift in fan&ification,
that is , that he depend not upon another for fan-
(fiification, but that he be able to fan&ifie him-
felfemow this is the excellency of the holy Ghoft,
He is fandification and holinefleit felfe, that is,
fubfifting in fandification and abounding inholi-
nefTe, and therefore able to ftrengthen the inward
man. But that you may more fully underftand this
point, I will (how you how the Spirit ftrengthcns
the inward man, and works holinefle and fan&ifi-
cation, and this will appeare in foure things.
The firft way how the fpirit ftrengthens grace
in the foule,is this, by giving unto the foulc, an ef-
fe&uall operative and powerfull facultie, and that
is done by rearing the inward man in the foule,
and fetting up the building of grace, and this Hee
doth by (hedding abroad in the heart the blefled
effefts of grace unto every facultie : as the blood
isinfufed into every veine , or as the foule goes
through every part of the body, andfo gives life
unto it ; fo doth the Spirit goe through all the
parts of the foule , by infufing fpirituall life and
power into them,and therefore the Apoftle calles
it, Eph.i. hisefFe&uall power,that is,he hath fuch
efficacy in working, that he infufeth fpirituall life
unto the whole foule.
The fecond way how the Spirit ftrengthens
grace is this,when he hath fet up the building, and
iwept every corner of the foule , then he inablcs
the foule to doc more then it could doe by nature,
by putting new habits and qualities in the foule :
as
The Saints Spirituall ftrength.
asfirft, when a man can doe more thenanaturall
man can doe by nature,then the Spirit hath added
new habits ; as for example, any hand can cut
with a Chiflell or the like inftrument,but if he can
by it rnakea pi&ure, rhis is a worke above nature
becaufe no man can doe it unleffe hehathbeene
taught icSo when the Spiritcomes into the heart,
then it makes a man to doe more then naturally he
can doe : water you know the nature of it is cold,
but if you would have it of another quality, then
you muft put a quality of fire into it. So the foule
is dead, and cold by nature, but if a quality of the
fire of the fpirit be added unto it, then it will be a-
ble to do more then it naturally can doe: therefore
examine what new habits and qualities be in you :
whether you have a new habit of patience, love,
hope, and experience, that 5 is as patience begets
experience , and experience hope, fo where the
fpirit is, it doth beget new habits, and qualities in
the foule, by which it is able to doe more then
naturally it can doc: as I faid, it firft builds the
houfe, and fweepes the roomes and then it fits, and
furniflies the roomes with new habits and quali-
ties of grace.
The third way how the Spirit ftrengthens
grace, is this, wheri it hath given us new habits,
then it inables and helpes us to ufe thefe habits to
mod.
I And herein appeares the power and excel-
lency of the Spirit , not onely to give fpirituall
life, and ftrength, but alfo to inable us to ufe that
S ftrength
up
mrke.
t3o
Ads 4.5*.
The Saints Spirituall flrengtb.
ftrength for the ftrengthning of the inward man :
there may bee qualities, and habits inthefoulc,
and yet want power to ufe them : as for example,
a man that is afleepe , hee hath habits and quali-
ties, but hee wants power to ufe them, or as a
man that hath an inftrument that will found well,
but hee wants skill to ufe it, fo many men they
have habits and qualities, but becaufe they want
power to ufe them, therfore they are not ftrength-
ned in the inward man : but he that hath the Spirit
hath withall power to ufe thofe habits to good :
therefore it is faid , that they fpake as the Spirit
gave them vtterance, that is, they had power from
the Spirit, to fpeake, to doe, to ufe thofe habits
which were in them : thus Sampfon by the power
of the Spirit, had power to ufe his ftrength, Atts
4. 32. It is faid that the Apoftlesj^^ boldly 9 that
is, they had power, for you muft know that there
may be common graces in the heart, and yet want
power, but when the Spirit comes, then it purs
ftrength in the inward man to worke accordingly.
Thus it is faid, that the Spirit came upon Saul,
and hee prophefied, that is, hee was able to doe
more, then before he could doe : and yet know
that you may have true grace, and yet now and
then for the prefent want a&ion, you may want a
power to doe ought with it, and it is tten when
the Spirit fcemes to abfent himftlfe from the
foule,and this was that which the Apoftle fpake
of in Heb.ix. Brethren you have forgotten the con-
folatiofty that is, your fpirituall ftrength and power
be
The Saints Spiritualljhrengtk.
be hid as dead and forgotten, but the Spirit will
returne, and you (hall finde your power to good
agame
The fourth way whereby the Spirit ftrengthens
grace in the foule, is,by giving efficacy and power
unto the meanes of growth, which isafpeciall
meanes for the ftrengthning of the inward man,
for as hee fets up the building, and furnifheth the
roomes , and gives power unto the foule to ufe
them, fo that which1 makes all thefe effe&uall, is
this, when hee gives power and efficacy unto the
meanes that are for the ftrengthning of the inward
man : now you know that the Word is the onely
meanes to worke new habits, and qualities in us,
to call us and beget us unto Chrift. And if the
Spirit fhould not adde this unto it : namely, effica-
cy, it would never beget us unto Chrift: therefore
this is the meanes to make all effe&uall, it gives a
blefling unto the meanes of grace 5 the Word a-
lone without the Spirit, is as I told you, but as a
fcabberd without a fword, or a fword without a
hand, that will doe no good though you ffiould
ftand in never Co much need , therefore the Apo-
ftlejoynesthern together, o^VZ. 20.32. he calles
it the Word of bis grace, that is, the (pint muft
worke grace by h^ oreife the Word will nothing
availe you. Againe, prayer is a meanes to ftreng-
then the inward man , but if the Spirit bee not
joyned with it, it is nothing worth, and therefore
the holy Ghoft faith, pray in the holy Ghoft, that
is, if you pjay not by the power of the holy
S 2 Ghoft,
4<
W
Worke,
A&S20.32*
1 2 % \ The Saints Spirituall ftrength.
rfi
Ghoft, you will never obtainc grace or fan&ifica-
cion. The Spirit is unto the meanes of grace, as
raine is unto the plants ; raine makes plants to
thrive and grow , fo the fpirit makes the inward
man to grow in holineffe: therefore it is the pro-
mise that God makes unto his Church in the
Scripture, that hee will forpre water upon the dry
ground. The heart that before was barren in i
grace and holineffe, fhall now fpring up in holi-
nefTe, and grow ftrong in the inward man, and this
fhall be when I fliall powre my Spirit upon them,
therefore you fee how the Spirit doth ftrengthen
grace in the foule, by. building and fetting up the
building of grace in the foule, and then by furni-
fhing the roomes with new habits, and qualities
of grace, and then by giving power unto the foule
to ufe thofe habits to good, and then by giving a
bleffing unto all the meanes of grace.
The ufe of this ftands thus; IF the Spirit be the
onely meanes to ftrengthen the inward man, then
it will follow that whofoevcr hath not the holy
Ghoft hath not this ftrength , and whatfoever
ftrength a man may feemetohave unto himfelfe,
if it proceed not from the Spirit , it is no true
ftrength, but a falfe and counterfeit ftrength : for a
man may thus argue, from the caufe unto the
effed : the true caufe of ftrength muft needs bring
forth ftrong eflfofts , and on the contrary that
which is not the caufe of ftrength, cannot bring
forth theeffe&s of ftrength: fo I may reafon,
that no naturall ftrength can bring forth the
ftrength I
The Saints Spirituallftrength.
m
ftrengthof the inward man, becaufe it wants the j
ground of all ftrengch which is the Spirit : and I
therefore you may have a AaCh or a feeming power i
of ftrength, fuch as the Virgins had, OUatth. 2 y . - Matth.:* .
that feenied to be ftrong in the inward man, but it j
was but a fained ftrength.becaufe they had not; the j
Spirit : it is the Spirit that muft give you aflurance
of falvation and happineffe. And I have chofen ;
this point efpecially in iegardof theprefent oc-
casion, the receiving of the Sacrament , before
-which you are efpecially to examine your felves
whether you have this or no, which if you have
not, then you have neither ftrength in the inward
man, nor any right or intereft unto Chrift : For I
may well follow the Apoftles rule, that they that
are Chrifts have the Spirit, 1 Cor. 216. The Spirit
fearcheth the dupe things of God, which hee hath re-.
veakdwto us by his Spirit : Ephef. 1 . 1 $. You were
fealed with the Spirit of promife, Rom. 8. 11. That
they jhould bee raifed by the Spirit that divelletb in j
them : and againe, as many as are led by the Spirit of\
God, they are the fonnes of Gad ; thus you iee that j
it ftands you upon to examine your felves whe-
ther you have the Spirit: but above all places,
there are two pi ices , which prove thenecefiity
of having the Spirit, the one is this place which
is my text, Thatyoumay be jlrengthned by the Spirit
in the inwardman^ and the other is the place which |
Saint John hath in ilohn^.i^. By this wee know
that we are translated from death unto life^ becaufe we
love the brethren : it is a figne to judge of your
S 3 fpirituall
1 C©r.i,io.
Eph.i.ij.
Kom.8*u«i4«
1 Iob.j .14.
34
i. Signe.
Maccb.3.11.
i AS32.3,
The Saints SprituaUftrengtb.
fpirituall ftrcngth by your love^ if we be united in
the bond of love, it is a figne that wee have the
Spirit, and having the Spirit, itisthecaufethat
we are tranflated, that is,changedjfo that you muft
be changelings {romfinneto grace, before you
can be faved. Examine therefore, what cfFe&uall
fpirituall ftrength you have, what fpirituall love
there is amongft you , and fo accordingly you
may judge of your eftates, whether you have any
right or intereft unto Chrift: and that I may helpe
you in this thing, I will lay dowpe (bmefignes
by which you (hall know whether you have the
Spirit.
The firft figne whereby you fliall know, whe-
ther you have the fan&ifying Spirit or no, is this,
if you have the fan&ifying Spirit you will be full
of fire, that is, it will fill you with fpirituall heat,
and zeale, now if you finde this in you, then it is
the fandifying Spirit, and therefore Iohn faith of
Chrift, CMatth. 3. 1 j . that hee will baptize them
with the Spirit and with fire, that is, he will bap^
tizeyou with that Spirit whofe nature is as fire,
that will fill you full of fpirituall heateand zeale,
and therefore it is (aid, Aci.2.3. that they had
tongues as of fire, and againe, it is faid that the A-
poftles were ftirred up with boldncfie to fpeake,
that is, when they faw God di(honoured,this Spi-
rit kindled a holy zeale in them , it fet their hearts
on fire , ic Ccz their tongues on fire j fo when the
fpirit enters into the heart of a Chriftian , it will
fill it full of heate, and zeale,the heart,the tongue,
the
The Saints Spirituallfirength.
the hands , the fcttc^ and all the reft of the parts
will be full of the heate of the fpirit. And it is un-"
poflible that any man (hould have true zeale, ex-
cept hee have the fpirit : therefore it is laid that
they fpake with new tongues, as the fpirit gave
them utterance, they fpake with a great deale of
zeale, of another nature and qualitie then they did
before: Well then, examine what heat and zeale
you have in your aftions; fo much heate, fo much
fpirit : Heefba/l baptize you with the Spirit and with
fire. If you have the fap&ifying Spirit you (hall
know it by the zeale that is in you , in the perfor-
mance of holy duties , therefore, I fay, this is an
excellent figne, whereby a man may know , whe-
ther he have the fpirit or no.Now,that a man may
know this the better , I will make it cleere by this
example $ Take a bottle that is full of water, and
another that is full of AquA-vit*,\oo\iC\Mpox\ them
outwardly and they are all one in colour, but if
you tafte, the one is hote and lively , but the other
is cold and rawe, fo if you looke unto the outward
formall a&ions of wicked men , they have the
fame colour that the aftions of the holy men
have, but it you tafte them , examine their lives,
and fearch into their hearts, you (hall finde a great
difference ; the one of tfaem it may be, may feeme
to have life and heate in them , but they want the
Spirit: for they have neither a loathing of finne,
nor power to refift finne ; they may put a falfe co-
lour upon their adions but it will not hold, they
may reftraine fome luftsfor fome ends, but fuch
cannot
35
136
The Saints Spiritual! firength.
I ۩.-.7.30,51;
cannot matter and fubdue them , and it may heat a
! part of his heart, but it cannot heat all his heart j
| but where the fan&ify ing Spirit comes, it heats ull
j the foule, kindles a holy fire in all the faculties, to
burne up finnc which is there • And this was the
difference betweene lohn Baptijls Baptifme,and the
Baptifme of Chrift. lohn would baptize them
with watery but Chrift in the fpirit and with fire;
therefore examine what heat there is in youa-
gainft evilljand what zeale there is in you to good,
are you cold in prayer, in conference,in the Com-
munion of Saints, it is a fignc that you have not
the fpirit : it may be you heare , and reade , and
pray, and conferre, but fee with what heat you
doe them. Is it with you in thefe things, as the A-
poftle would have you to be in earthly, 1 Cor. 7.
30.31. Toforrow,asifyeeforroivednot; toufethe
world as if you ufed it not : doe you performe holy
duties with that coldneffeas if you cared not whe-
ther you did them, or did them nor,doe you heare
as if you heard not , and doe you receive the Sa-
crament as if you received it not,and doeyou pray
as if you prayed not , and doe you love as if you
loved it not : thenfurely, you have not the Spirit:
And on the contrary, if you finde fpirituall hear
and zeale in you, a nimbleneffe and quickneffe to
good, itisafigne that you have the Spirit, for it
is the propertie of the Spirit to heate theibulej
therefore the Prophet faith , That the zeale of thine
Houfe hath even eaten mee up : Intimating, I have
fuch a meafurc of zeale wrought in mce by thy
The Saints Spirituall ftrengtb.
Spirit, that I cannot fee thee in the leaft meafure
diflionourcdjbut I mult burne with zeale. There-
fore examine , what £eale you have for God and
godlincflqare you hot for the things of the world,
and cold for grace and holinefle ; whatfoever you
thinke of your felves, yet you have not the fan&i-
fying Spirit. There is not a holy manor woman,
that belongs unto Chrift, but they have this holy
fire in them, and yet I would not have you to
rgiftake mee, as if every Chriftian did attaineunto
the like heate and zeale as others doe: For you
muft know that fome have more, fome have lefle,
according unto the meafure of the fan&ifying
Spirit that they have,but this you muft know,that
you muft be full of heate, full ki fome meafure an-
fwerable unto the meafure of the fan&ifying Spi-
rit; but if you finde no heate at all in you,then you
have notagraineof the Spirit: not to be hot is
to bee luke-warme, and luke-warmenefle, is that
which God hates 5 it is a temper mixt , which is
both loathfome to nature and odious to God.
Revel. 3. 15. the Laodiceans wexe mithev fotte nor
cold but luke-warme, that is, they had neither heate
to good, nor fo cold as to for fake the truth. Sinne
and holinefle flood in ^/'/^ratogcther^andthey
had as good a minde unto the one, as unto the 0-
ther j now becaufe it was thus with them , there-
fore faith God; / will Jpue them out> and then in
the next verfe, hee exhorts them to be zealous and
amend • except you labour to bee hot in the Spirit
you cannot be faved.Ttfa* 2.i4*the Apoftiefaith,
T * that
137
Revei^jj.
1 2 8 I Th* Saints Spiritual I ftrength .
■• ■ ■■ — ■• ■"" — ■ ' ■*
That Chrift dyed, that hee might fur chafe unto him-
felfe a people z>ealom of good rvorkes : this zeale
muft not bee a conftrained zeale , but a willing
zeale, and if there were no other motive to move
men to bee zealous but this, becaufe Chrift came
to redeeme them ,. for this end that they might be
zealoiis for his glory, if there bee any fparkeof
the fire of the Spirit in him , it will burne at
Chrifts difhonour : and if Chrift came unto this
end to make men zealous, then furely Chrift will
not loofe his end, but they that Chrift will fave,
(hall be zealous : therefore I befeech you labour
to be ftrong in the inward man, and labour to get
the Spirit that you may be zealous : but alas, men
have drunke too much of this Cup of giddinefte,
they thinke they need not be fo zealous as they
are : but I fay, if you be not, it is a figne that you
have not the Spirit : efpecially it ftands men now
upon, if they have any holy zeale in them to (how
it: I fay, it is time you fliould (how it when you
fee fuch halting betweene two opinions , fhow
your zeale by hating, and abhorring popery, and
by labouring to draw men from it : efpecially,now
when we fee men fo defirous to goe into Egypt a-
gaine,. which is to be lamented in thefe dayes, for
which the Lord hath ftretcht out his hand againft
us : but where is our zeale i what fpirituall heate
is there in us, where are thefe men that at fuch a
time would have beene hot and zealous i nay,
where are the generation of thefe men? furely,
they are all gone, for there is no heate and zeale
left:
-
The Saints Spirituall firengtb.
left : it is true we abound in knowledge ; we have
the fame knowledge that they had , but we want
their zeale and fpirit, and we have the fame gifts
but we want their Spirit : but let us now at length
fliew our felves to be in the fpirit, to have the Spi-
rit in vs, by our zeale againft evill.
But you will fay that many holy men that have
the Spirit, yet are not fo hot and zealous againft
evill but are marvellous milde and patient : there-
fore a man may have the Spirit ^ and yet not bee
zealous.
Firft, to this I anfwcr, that holy men may have
pits, wherein they may be falne. They may have
drofleafwell as Gold, and hence they may bee
drawne by a ftrong paffionandluft, notjuftly to
weigh finnes aright, whence arifeth remifiTenefle,
and negle&,both in doing good,and refifting evill :
but this in a regenerate man , I call but a paffion
becaufeit continues not : for prayer, and the prea-
ching of the pure Word, will recover this againe,
that is, will recover hisftrength and make him
j zealous againft finnes, but if you fee a man (what-
' fqever profeffion hee makes of Chrift) that can
winkeatfinne, and not bee moved at it9 and the
Word nor prayer doth not kindle this holy Fire
in him, then certainely that man is a dead man 5
there is no fparke of holinefle in him : therefore I
may fay unto every holy man, as they were ufed
to fay to Haniball, that hee had fire in him, but
hee wanted blowing : fo I fay unto you if you
have the Spirit, you have heate ia you, but if this
T 2 heate
l19
Qijeft.
^sinfw.
140
The Saints Spirituall ftrengtk,
AnftVy
heate doth not appeareat all times, oratfome-
times, it is becaufeit wants blowing; for when
they have a juft occafion to exercife the ftrength
of the inward man for Gods glory , they will
fhow that they have zeale in them, and be hot and
lively to good, and not dead in finne: for this is
the difference betweene a man that is dead, and a
man that is in a fvvone, take a man that is in a
fwone,if Lsfqua-viu and rubbing of his joynts
will not recover him'it is a figne that he is dead, fo
if the Word will not worke heate in you, it is a
figne that you are morethen in a fwone,you are al-
ready dead in the inward man : it is faid of the A-
damant it will not be heated with fire, fo I may fay
if the Word will not heate you when you are rub-
bed with it, is a figne you are like the Adamant
dead unto grace.
Secondly tothislanfwer, that howfoever fome
men that are fan&ified arc not fo zealous as arc
fome hypocrites, which is true; yet I fay it is no
good argument to fay, that becaufe counterfeit
druggs, and wares have the fame fentand fmell,
that the good wares have, that thereref ore they
are as good, or that the* good wares have not the
like ; but it were better to fay that they have not
the fame, and that the difference is in this, that the
affedions have a falfe dye and glofle put upon
them : and fo there is a falfe and counterfeit zeale,
and there is a true zeale. As there may be yellow
peeces counterfeit, afwell as yellow peeces true
mettall, fo there may be counterfeit fire, as well
as
'■ 1 mjf iMvt*
The Saints Spirituallfirength.
141
as true fire 5 this then I fay, men may bee fancti-
fied, and yet be milde, and not of fo hot and fiery
a difpofirion. They may not fo burne in the Spi-
rit as others doe, but yet it is not good to con-
clude that it matters not therefore whether you
be zealous orno: for howfoever it is true in him,
yet it may be falfe in thee, and know alfo that this
meekenefie is joyned with much holy Zeale,
thoughitbenot outwardly exprefTed, forascer-
tainely, as where true fire 'is, there is heate, fo
where there is the Spirit, there is zeale, therefore
examine whether you have heate in you, if you
have not, you have not the Spirit.
The fecond figne whereby you (hall know,whe-
ther you have the fandrifying Spirit or no, is this :
If you fade that you are not onely able to doe more \t hen
you could naturally \ but you have alfo holinejfe joyned
with it.
This figne I 'make of two parts , becaufe a man
may do many things that may carry a fliow above
nature and yet want holinefle; but if they bee a-
bove nature, and then have holinefle joyned with
them, then it is a figne that you have the fan&ify-
ing Spirit.
Firft, I fay, it will make you to doe more then
you could doe by nature , it puts another manner
of ftrengthinyou, by which you are able to doc
thefe things , which before you were not able to
doe; as for example, it willworkein you a pati-
ence above a naturall patience 5 this wee fee in
Chrifthimfelfe when he was crucified he opened
T 3 ^^^^ not
Signe.
Holinejfe*
I.
142
Matth.if.3*'
Afts 5.41.
Ads 4.14.
I &K.18.12,
Icrcna.3i.34.;
The Saints Spirhuall ftrength.
1 *i 'iii
not his mouth, he was like a lambe $ he had more
then natural! patience: this is true in Paul,Peter,ind
the reft of the Saints. Agaitie, it works in us love
above a naturall love, therefore it is (aid, that
Chrift was full of love, hee had companion on the
multitude. Againe, it works in a man a joy more
then naturall joy 5 this wee fee in Paul and Silas,
when they were in prifon they fang for Ioy, and the
Difciples in the Ac7s,rejoyced that they were thought
worthy to fuffer for Chrift. Againe, it workes in a
man boldnefle, above naturall boldnefle; and
therefore it is faid, ^Afis 4. 14. that they preached
the Word with great holdnejfe, that is, with abold-
neffe above a naturallboldneffe : and fo Luther, he
was indued with this Spirit of boldneffe, becaufe
elfe he would never be fobold in the defence of!
the truth, if he had not had another Spirit in him.
Againe, it workes in a man wifedome, above a na-
turall wifedome, iJam.iS.i2. it is laid of David,
that the Spirit of the Lord was with him : and there-
fore Saul was afraid of him 5 and fo Abimelech fea-
red Abraham , becaufe he faw in him a great mea-
fure of wifdome anddifcretion. Againe, it works
in a man ftrength above naturall ftrength 5 becaufe
with the ftrength of nature, they have another
added to it. Againe, it will make you fee above
a naturall fight 5 therefore it is faid, they (hall not
need to teach one another, but they fhall bee all
taught of God : they fhall fee into the excellencies
that are in God. Now examine your felves, whe-
ther you have the Spirit or no,I fay,by this if you
have
■•—J""
The Saints Spiritual I flrengtb,
>m • ' •**- - ■ ■ * ...» ■ ■'■ ■ ■ ■ -»
have this power to worke above nature.For if you
haue the Spirit, you fhall finde your felves able to
keepe downe your lufts , have power and abilitie
to fan&ifie the Sabbath, power to pray, power to
heare, power to conferre, power "to meditate,
power to love, power to obey , all above nature;
a power toforfake life, and libertie,riches,and ho-
nour, pleafure,and all things if they come in com-
petition with Chrift, which no man will doe ex-
cept hee have the Spirit.
Secondly, as it giues ftrcngth and other excel-
lent qualities above nature, .fo it addes unto it ho-
lineffe ; it puts a tinfture, and a good dye upon all
your anions, it warmeth the gift of the minde,and
puts the heart in a frame of grace: many men have
a kinds of ftrength , but they want holinefTe and
fancftification with it 5 now a man is faid to bee
a holy man , when the foule is feparated and di-
vorc'ft from things that are contrary to its falva-
tion and happineile , and joyned and united unto
Chrift wholly and totally 5 then and not till then,
is a man a true holy man : it is with a holy man in
this cafe , as it is with a fpoufe , (hee is feparated
from others, and united unto her husband : there-
fore they that have the Spirit, have holinefTe with
it: theveflelsinthe time of the Law they were
holy veflels $ becaufe they were appointed for
Gods worfhip: in like manner, when the Spirit
comes into the heart,it fan&ifiesit, and makes him
a holy man , by making him in all his aymes and
ends, to pitch upon Gods glory , and this can no
man
43
2.
144
lohn 17 17.
3. Signc.
When by whac
meanes the
Spirit comes
into the heart.
Gal.3i*.
The Saints Spirititallflrengtb.
1 >- ■ — ■ — —————— — „ ,
mandoctillChriftbcc his. As in the Canticles,
the Church faith, I am my beloveds, and my belo-
ved Is mine : that is, becaufe lice is my husband,
and I am his fpoufe; .therefore I will labour to
be like him in holineflc, and our Saviour prayeth
for this holineflc for his Difciples, lohn 17. 17.
SancJifie them through thy truth, thy Word is truth :
the Word is the meancs to workc holinefle in
them : when the Word comes, then comes holi-
nefle, but when profit or pleafure comes to take
place , then the Spirit of holineflc is as it were
pluckt from them, but when they have the Spirit
then they fee the vanity of thefe earthly things,
and therefore it is that men are deceived with
falfe and counterfeit wares , becaufe they want
the Spirit of difcerning , but when the Spirit of
God comes into the heart of a Chriftian , then it
ihowes him the vanity of thefe things, and this he
doth by enlighrning the mind : and therefore it is
that they are kept from playing the adultercfles
with thefe things, becaufe they have the Spirit
of difcerning : Now examine what ftrength a-
bove nature , what conjunction of holineflc have
you with it, what Spirit of difcerning have you:
are not thefe things in you i then you have not
the Spirit.
The third figne, whereby you fliall know
whether you have the Spirit or no, is this, exa-
mine when, and by whatmeanesit came into the
heart, this is thefignc that the Apoftle makes in
Gal. j. 2. Did you feith hee, receive the Spirit by the
tvorkes
u.
The Saints Sfirituallflrength.
workcs of the Law or elfe by faith Preached, that
is, if you have the Spirit, then tell me how came
you by it, when, and by what meanescamehee
firft into the heart.
But here all the queftion is, how a man may
know whether the Spirit be come into the heart in
the right manner or no.
To this I anfwer, that this you muft know, that
the^oncly meanes to receive the Spirit into the
heart , the right conveyance of the Spirit into
the heart, is by the Word purely preached, when
it comes in the evidence of the Spirit purely ,with-
out the mixture of any thing of mans with it : and
further you (hall know, whether you have recei-
ved the Spirit by the preaching of the Word , by
thefe two things 5 by the antecedent , and by the
confequent.
Firft, you (hall know it by that which went be-
fore : if the Spirit hath beene wrought by the
Word, then there will bee a deepe humiliation
wrought in the foule for finne , and then Chrift
and the Spirit comes into the heart, and begins
tocheere up the deje<5ied foule, and ftrengthens
the inward man, and then thereupon there will be
a thorow change wrought in the whole man, and
it muft needs be fo; becaufe the nature of the Spi-
rit is, firft to pull downe what mans corruption
hath built 5 and then to lay downe the foundation
of the fpirituall building, humilitie^and then after
to reare the building of grace in the foule 5 as for
example, if you would know whether the plants
V - receive
45
Sggft- 1.
Anfw.
z.
t4^
r.
2.
2»
The Saints Spiritual! flrength.
receive vertue from the Olive or no: then you
muft know,thit firft they mud be cut off,and then
they muft be ingrafted in , and then fee, whether
they have the fatneffe of the Olive , and then,
whether they beare the Olive leaves $ fo a man
that hath not received the Spirit by the word, hec
fhall fee it by the ripenefie of finnes, the corrupt
brandies , the bitter fruite that comes and is
brought forth by him 5 but on the contrary, if the
Word by the Spirit hath cut you down and hum-
bled you throughly in the fight of finnc, and then
ingrafted you into Chrift, by working in you a
faving juftifying faiths and if it hath then made
you fat and well liking in grace , that you have
brought forth better fruit then you could before, I
then certainly the Spirit came into the heart the
right way,and workes in the right manner: but as I
faid, it will firft humble you by the Word , as in
Iehni6. 8. the Spirit fhall reproove the world of
finne, of rigkeottfneffe, and of judgement. Firft, he
will rcproove them of finne,to humble them. Se-
condly, of righteoufnefle, becaufe they have not
beleeved the all-fufficiency of Chrift.Thirdly, of
judgement, that they might change their opinions,
that they might doe thefe things , and bring forth
fuch fruit as is agreeable unto Gods Will.
Secondly , confider the confequence , that is.
looke to the thing that followes the Spirit where
it comes : for where the Spirit comes, it workes a
thorow change in the foule; I call it not a bare
change, but a thorow changes for as there may
be
The Saints Spirituall fir ength.
be a glittering fliew of fomething that! is like
gold,and yet no gold : fo there may be aceffation
from finne, and a change from finne, but not truly
or thorowly , and fo not at all ; for what will it
availe Herod, to forfake fome finne, and like Iohn
well in fome things, if he will not forfake all, and
likclotw in the reproofe of all : in like manner,
what if you change your opinions of fome finnes,
what if you efteeme fome finnes to be finnes in-
deed -j if you have not the like opinion of all ,
whatfoever you thinke of your felves, as yet you
never had the Spirit: therefore if you would know
whether you have the fan&ifying Spirit or no in
you, then examine, whether there be a thorow
change wrought in you, that is, whether you doe
not onely efteeme every finne to be finne, but alfo
what fpirituall life you find in you, I fay, you (hall
know whether the holy Spirit be in you by this, if
you find your owne fpirit dead in you, and Chrifts
Spirit quicke and lively in you j and this you (hall
know alfo by your affe&ions; if you have other af-
i fe&ionsboth to God and Chrift, toholinefie& to
the Saints than you had before, it is certaine you
have the Spirit,for this is that which followes the
Spirit, for when the fandtifying Spirit comes into
the heart of a Chriftian, it works another kinde of
love in a man,then a man naturally hath^and again,
it makes a man to live another kinde of life then he
did before, thus it was with Paul, in Galatb. 2.20.
Tbm Ilive> yet not I but Chrift in meey that is, there
is a proportion and likenefle,betweene the life of a
V 2 Chriftian
H7
Mark.*. 20.
Gal. 2.20,
i48
Rom.S.io.
The Saints Spirituall ftrength.
Chriftian and Chrift, that is, when the Spirit en-
ters into the heart, then it begins to put off the old
man, and to put on the new man; it will put off
irs owne fpirit and ftrength to good, and put on
Chrifts wholly : yet miftake mee not, I fay not,
that the fubftance of the foule is changed, for the
foule in fubftance is the fame as it was before: but |
here is the difference , when the Spirit comes, it •
puts new qualities and habits into it , alters and!
changes the difpofition of it , gives it that fenfe
which before it felt not , and that fight which be-
fore it law not. Hence it is throughly changed, in
regard of the qualitie and difpofition, to what it
was, and yet in fubftance remaines the fame : as
for example, put Iron into the fire, the Iron is the
fame it was in fubftance before it came into the
fire: but now it hath another qualitie,it was cold,
and ftiffe, and hard, and unplyable: but now it is
hotte, and foft, andplyable, and this change is
throughout in every part of it , and yet it is Iron
ftill. So it is with the Spirit when it comes into
the heart of a Chriftian, he mingleth and infufeth
fpirituall life into all the parts of the foule, and
therefore it is faid ; if Ckrift be in you , the body is
dead ds touching ftnne : but the Sprit is dive. The
body isdead,that is, as touching raigning finne: he
is like a tree that wants both fap and roote, or as a
man that is dead that wants a foule $ hee is now
dead,whatfoever he was before: but the ftirttis a.
live to God. Therefore examine , if this thorow
great change be in you, fee then what death there
The Saints Spirituallftrength.
is in you to finnc , and what life unto holineile , I
call it a thorow and great change: becaufe a little
one will never bring you in fuch a frame as to be
fit for heaven. And againc, the Apoftle calles it
a great change in Rom. 12.2.6c you metamorphofed,
that is,throughly changed,new moulded : againe,
in 2 Coring. 18. Ton are, faith the Apottk^hanged
from glory , to glory : and therefore confider, that
every change will not ferve the turne, but it muft
bee a great change, as the changing of Chrifts
Spirit for your ownefpirit, which if you have,
then you thall come out of every affli&ion, and e-
very difficultie like gold out of the furnace , like
cloath out of the die , of Lions you fhall bee
Lambes > of Serpents you fhall be Doves : there-
fore fee whether this change be in you or no , if
this change be in you, then when your old guefts,
that is, your old lufts fhall come and finde that his
old companion is caft out of doores, and that the
foule is fvvept and cleanfed, hee will not ftay, but
feeke abiding elfe- where : but on the contrary , if
your opinions of finne be the fame , if you have
the fame lufts reigning in you, if you ufe the fame
evill company, and have the fame haunts that ever
you had , you have not the Spirit , and fo long as
you remaine thus, doe you thinke that Chrift will
come and fup , and dine with you , and yet you
will not ere<5t a building for Him in your hearts:
therefore if you would have Chrift arid the Spi-
rit, then labour to get holtnc fTe.
The fourth figne,whereby you may know whe-
Vj ther
149
Rorc.i2.ja
2Cor.3.i8,
4. Sigm.
lyo
The Saints Spiritual! ftrengtb.
ther you have the fpirit or no, is this : if it be but
a common fpirit you fliall find that it will doe by
you as the Angels doe by afTumed bodies , they
take them up for a time, and doe many things
with them tolerve their owne turnes, but they
doe not put life in them : fuch is the common fpi-
rit, but the fan&irying fpirit puts life into the
foule. Wherefore examine your felves whether
the fpirit makes you living men, or no, for when
the fandifying Spirit (hall joyne with the foule of
a man, it will make him to doe futeable things,
and bring forth futeable anions: for as the body is
dead without the foule, fo the foule hath of it
felfe no fpirituall life to good without the fpirit :
wherefore as Paul fpeakes of unchaft widdowes,
that they aredeadwhile they live : i Tim. 5 .verf.6.
fo I may fay of every man that hath not the fpi-
rit, they are dead men, dead to God, to good,
to grace,- to holinefle: I fay, there is no life with-
out the Spirit , men are not living men ; becaufe
theywalke, and talke, and the like: but they
are living men that live in the fpirit , and by the
7
fpirit : and on the contrary,there is no true life,nei
ther are men to bee eftcemed living men that want
the fpirit.
Now for the examination of our felvcs by this
rule, confider: Firft, wee have but an a/Turned
body of grace and holinefle, when in the pradice
of life we affume unto our (elves, onely the out-
ward forme of godlineffe , but regard not the
power:, cleaving in our aflfedions to chat which is
cuill:
The Saints Spiritual I fir ength.
cvill: and leaving the things that are truely good.
I doe not fay, when you hate good, but when you
preferrc evill before it in your choife, and fet it at
the higher end of the Tabic, and ferve it firft,
and attend upon it mod , when that crofleth ho-
linefie , but you will not againe croffe it for the
Loveof Chrift ; when it is thus with you, what-
foeveryou thinke of your felves, you have not
the fan&ifyiog Spirit, but a common fpirit with-
out life.
Secondly, you have but an affumed body of
grace, if you have it not in a feeling manner : the
fandtifying fpirit workes a fpirituall fence, and
tafte in the foule, that is, if you have the fandtify-
ing fpirit, then holy things will have a good tafte,
they will bee fweet unto you , it will purge out
that which is contrary to the growth of the in-
ward man: on the contrary, the common fpirit
will never make you to tafte grace, as it is grace,
or becaufe it is grace, that is, grace will not bee a
dainty thing, it will bee without a good favour.
Therefore examine what tafte of good you have,
whether you can relliili grace, or no $ if not, you
have not the fan&ifying fpirit, but an alfumed ha-
bit of grace, that is, a common fpirit without the
life of grace.
Thirdly, as affumed bodies are unconftant, that
is, walke onely for a time, but they walke not al-
wayes; even fo if you have but a common fpirit,
you will not be conftantin good, but off and on
the rule. A man that is living in Chrift, you (hall
ftill
'5*
i5x
Rom.^.8.
The Saints SpirituaUflrength.
ftill find him living and moving, and doing the
a&ions of the new man, a man that hath but a
common fpirit, may do fomethings that are good,
hee may keepc and prefTe downe fome finne a-
while, but not al vvayes 5 neither then, becaufe it is
finne, but becaufe it crofleth his profit or pleafure
or fome other thing. Againe, he may have fome
tafte and rellifh of fpirituall things, but hee is not
purged and cleanfed by them 5 Firft,he may walke
as a living man vvalkes, that is, performe holy
duties, but they are not conftant in holy duties,
neither doe they performe them in obedience, but
our of felfe love, that is, they are ftill ebbing, and
feldome flowing, they omit ofter then they per-
forme. Therefore let me exhort you that area-
live, and have beene dead, be you carefull to prize
your life, and you that have beene alive, but now
are dead, that is, you that have falne from your
holineffe, and zeale, and have loft your firft love,
and ftrength, labour now to recover it againe.
And you that are alive, and yet are falling, let me
exhort you to ftrengthen the things that are ready
to dye: if there bee any here fuch, let them now
humble themfelves, andfeekethe fpirit withear-
neftneffe, that ye may be renewed, that ye may be
ftrengthned, andquickned to good, and received
to favour againe, but if you will not, but continue
in this condition ftill, you have but a name that
you are alive, but indeed you are dead. Rom. 6. 8.
it is faid, that they that dye in Chrifi (hall live in him,
if you once live the life of grace, and have recei-
ved
The Saints Sprituall flrengtb.
ved the fan&ifying fpirit, yon (hall never dye but
live for ever in Chrift : this was the promife that
Chrift made unto his Difciples, and in thennanto
every Chriftian that he would fend the fpirit, and
hee/hould abide with them forever. Therefore
examine, if the fpirit doe not remaine in you, and
makcyouconftantingood, it is notthe fanftify-
ing fpirit.
The fiftfigne, whereby you fhall know whe-
ther you have the fan&ifying fpirit, or no, is this,
examine whether it be the fpirit of adoption : if it
makeyoutocallGod, Father, then itisthefan-
difying fpirit, GaL^.6. We have received the fpirit
of \^Ado$tion, whereby we cry Abba Father ? this is
the property of the holy man 5 no wicked man can
call God Father , becaufe they have not amity
with God, they neither love God, neither doth
God love them. The Apoftle faith, I doe this to
prove or know the naturalneffe of your love, they
that have the fpirit, they have as it were anaturall
inclination wrought in them, to love God againe,
and delight in God , and in the Communion of
Saints; and therefore our Saviour faith', John 4.34.
// is my meate and drinke, to doe the will of my Fa.
ther : he that hath God for his father , will ferve
him willingly without conftraint, as willingly as
a man will cate meate. A man will eatc and
drinke without wages , he needs not have wages
to doe that, Co he that hath the fpirit, he will de-
light in doing Gods will ; hee would ferve God,
though he fhould give him nothing, and this that
X God
53
5. Stgne.
Gil*.y6.
i Cor ,8.8,
lohn4.34.
l54
6. Signc*
Ga!.M7<
The Saints Spirituall flrength
God is our Father, it will raifc fame like affediions
in us to love God : Againe, fo likewife in prayer,
to have God to be our father, it raifeth fomc like
afife&ions in us, whrreby wee doe not oncly be-
leeve that the things we pray for, wee (hall have :
but we have boldnefle, alfo to come unto him, as
unto a Father, which no man can doe till he have
this Spirit of adoption ; Therefore examine, with
what confidence and boldnefle you pray, with
what reverence you hearc with what affediions
you love 5 examine whether you have the Spirit,
that doth make you to call God Father.
The fixth figne, whereby you fhall know whe-
ther you have the Spirit, or no, is this 5 you (hall
know it by the manner of working ; if it change
you, and lye combating in you, asGaLf.ij. The
fief}) lujleth againft thejpirit, mdthetyirit agunftthe
fiejh : if you have the fpirit you will have a conti-
nuall fighting, and driving in the foule, and this
will not onely be againft one, or fome more parti-
cular Ms, but it will be agaiaft all that it knowes
to bee finne : I fay not, that there is onely a (ta-
ring or a fupprefling, but a lufting, or a ftriving
and fupprefling by way of lufting ; becaufe a na-
turall man that hath not the fandiifying Spirit,
maykeepedownealuft for fome by-refpe<5is, but
it is not by lufting, it is not becaufe his heart hates
it, or fupprefles it by another power then a nam-
rail power ; for they retaine the love of finne ftill:
but the oppofition arid refifting of finne in the
godly, is by way of lufting ; becaufe they hate the
finne
The Saints Spirituall jirength.
% ^— »»» < »■ i ' ■ ■ »» ■■ ■»
finneand they fight againft it with courage.There-
fore examine, what luftingthereisinyou, what
hating of finne, and then fee with what courage
and power you goe about the fubduing of it. It is
faid, thziIohnBaptift came in the Spirit of Eliah,
that is , he came with that Spirit , that is full of
power: you will fight but faintly againft finne,
except you have the Spirit. Affs 4. theyjpake with
great boldmjfe, that is, they had greater power to
fpeake then before, therefore the Lord exhorts all
men, in J£/i. 31.3. truft not in them, they are men
and not Gods : as if the very name of men were
weakenefle, they are men they have no power, it
is God that hath power, and therefore truft not in
them, but in every thing labour to fee the power
of God in it , and feeke for all fpirituall power to
good from God, and examine your felves, what
power you have when you pray, what power have
you to goe through it to the end,when you heare,
what power have you to edification^whenyou fee
evill, what power have you to avoid it, when you
are offered the profits and pleafuresof the world,
what power have-you to forfake them if they may
proove hurtfull unto the inward man; if you have
ftrong lufts in you, what power have you to fup-
preffe and luft again ft them; therefore you (hall
know by this, whether you have the fan&ifying
Spirit or no , by the manner of working of it.
Thefeventh figne, whereby you (hall know,
whether you have the fan&ifying Spirit or no, h
this , you (hall know it by your carriage in your
X 2 words
l55
A&s 4. 14.
Ifa.^3.
7. Signi.
&
RGm.^.8.
Rora.P.14.
Gal.f2i.
The Saints Spiritual! flrengtb
words and actions , and by your Chriftian-likc
walking and holy converfa:ion,andthisistheiiime
that the Apoftle fpeakes of, when he would afiure
them of their rcfurredion unto life, in Rom. 6. 8.
If you dye with Chrtfi , you fhall alfo rife with Chrijl
agatne, if your a&ions be theadhons of the Spirit,
proceeding from the inward n»an , and have fome
refemblance with Chrift , (hewing that you arc
dead with him, then you fhall rife againe to life
with him,and then in Rom. 8. 14. hee comes unto
the workes of the Spirit, fo many, faith he, as are
lead by the Sprit of God, they are the formes of God,
that is , they are lead unto all holy actions ; and
then he comes, in Gal. 5. 22. unto the firft fruits
of the Spirit: the fruit of the Spirit, is love, joy, peace,
&c. well then , examine, whether you have the
Spirit by the actions of the Spirit,and by the wor-
king of the Spirit, and by the teaching of the Spi-
rit: forit is the Spirit, that is the Docftor of the
foule, that teacheth it all fpirituall and faving
knowledge, and therefore the Lord faith, you
fhall not need to be taught of one another, for you
(hall be all taught of God. that is, mens teaching
will never be effeduall to worke grace and holi-
nefle in you except God teach you by his Spirit.
Now you muft know that there is a twTofold
teaching : Firft, there is a teaching of beads by
man , that they may bee ferviceable unto men^,
which may ferve to put men in mind of this fpiri-
tuall teaching ; for as God hath put fuch a nature
into fomc beafts, that they cannot choofe but o-
bcy,
The Saints Spiritual ftrength*
*• -■ ■ i ■>» ■■ i " . •< i ■ I. I. » ■ ■ — ■
bey being taught ; there is a kind of ncceflity laid
upon them by God in the very inftinft of nature :
fo when the Spirit comes into the heart of a
Chriftian, it openeth another light in the mind,
which makes them to doe Gods will as hee tea-
cheth them. And therefore the Apoftle faith.
That I need not to teach you to love, for yon are taught
of God to love one another : that is, there is a kinde
of rreceflity laide upon you : therefore you muft
needs love : I grant that fometimes a theefe may
be in the high way, but it is for a booty s and a ho-
ly man may be out of the way, he may have flipt
afide the way ; but here is the difference, the one
fets himfelf of purpofe to do evill, but theother is
forced unto evill unwillingly, and you fliall know
the difference betweene thefe two in thefe things,
if a holy man have gone befides the way, affoone
asthepaflion or temptation is once paft, hee will
returneagaine unto the right way, hee will not
goe forward nor ftand ftill, but hee will returne:
but the other though in fome fence he knowes it,
and is told that he is off the rule, yet he cares not
he will goe on forward : therefore examine, what
fruits of the fpirit doe you bring forth, and what
way doe you delight in, are you in the way of ho-
linefle i Doe you delight to pray, to heare, to re-
ceive, doe you love God and Chrift , and the
Communion of Saints i then it is a figne that you
have the fpirit, but on the contrary if you follow
drunkennefle, and uncleanenefle 5 and prophaning
of the Sabbath and idlcneffe, and goe on here-
,__ X 3 in,
l57
I Thcf^.?*
A mainc diffe-
rence be-
tweene a holy
man, and a
wicked man;
i;8
20,1:.
The Saints^pirituall ftrengtb.
■»■ « » i. . . , .,,
in, as in your way you had never the fpkit. A-
gaine, confidcr what are your walkes, that is, doe
you follow your old evill haunts, now as faft as c-
ver you did, it is a figne that you have not the fpi-
rit. Againe,thinkenotitwill excufeyou to (ay,
whatfoever your a&ions bee, yet you have good
hearts, you muft know that your hearts are much
worfe then your aftion, as I faid before ; for if
you had the fpirit, it would not be idle in you, but
as it makes the heart holy,fo like wife it fends forth
holy fpeeches, and actions unto the life. The
working power of the Spirit is excellently fet
forth betwixt Eliah and Elizem. In that ftory
it is faid jhat Eliah cafi his mantle about Eltzeu*, then
prefently Elizeus cry es out, letniegoefirft,and
take leave of my father, and then I will goe with
thee. Eliah might have well reafoned thus with
him, what have I done unto thee or what have I
fpoken unto thee, that you fhould thus reply unto
me, as if I tyed thee to the contrary ; faid I any
fuch a word unto thee,that thou muft not goe: but
there was a kinde of neceffitie laid upon Elizeus
by the Spirit to goe with him , and therefore hee
brake out into thefe words, that is, the Spirit
nowentred into his heart, that he was not now his
owne man , hee muft goe whither the Spirit will
have him, and doe what the Spirit bids him, and
fo we fee in k^4£Is 4.20. when the Iewes came to
Peter^ and commanded that he fhould not Preach
Chrift unto them, he anfwereth, that hee cannot
chufe but he muft preach Chrift: and in the begin-
. 5«ig
The Saints Spirituallftrength.
t ■ — - i
ning of the Chapter you (hall fee the rcafon of it,
They had received the holy Ghoji and they (pake ho Id-
ly : therefore you fee that the Spirit is not idle, but
he is marvelous working and operative, therefore
examine what power you have, what anions you
have, and what fruit you bring forth.
But you may fay , that fometimes the fpirit
feemes to bee dead in the heart : therefore it is not
alwayes workings.
To this I anfwer that the property of the fpirit
is alwayes to worke, and it doth alwayes worke,
but he may fometimes with draw his aftions of
growing, as when a temptation comes ; and you
are taken in it: there the fpirit feemes to abfent
himfelfe by with drawing his power but notwith-
ftanding he workes ftill, for at the inftant, there
islufting, and labouring in you againft it, and af-
terwards hee gives you power to returne againe.
Againe , it is not alwayes thus with you, but
fometimes : thus much for this ufe.
The next ufe ftands thus , if the holy Ghoft
ftrengthens us in the inward man, then lee me ex-
hort you above all things tofeeke the Sprit, becaufe
it will doe fo : what would a man defire either
for the outward or inward man^ if he have the
fpirit, he (hall obtaine it, wbuld a man be inabled
to pray, would a man bee inabled to beare lofTes
and erodes: would a man matter particular lufts,
is a man in bondage, and would bee fet at' liberty
from finne, is a man fpiritually dead, and numbe,is
a man fpiritually affrighted with finne > would a
man
l59
ofyeff,
Anfw*
Vfei,
i6o
i. Benefit.
The Saints Spirituallftrengtb.
man be raifcd to comforr. Would a man belecve,
would amanvvalke as a Chriftian man ought to
walke, would a man be inabled unto every good
workCj would a raanlovej in a word,would a ma:,
doe any thing that is holy and good * let him ger
the fpirir, and he (hall doc thefe and much more.
Thus much for the generall, what the fpirit can
doe for a Chriftian. Now I come unto the parti-
culars, what the fpirit will doe unto them where
he comes : and this I will reduce unto thefe foure
particular things.
The firft benefit is this that a Chriftian gets by
injoying the fpirit, that it puts the heart in a good
frame of grace : I fay, the fpirit, and the fpirit on-
ly doth this: and I fpeake of them that have the
fpirit ; it fets the heart in a frame of holindle, and
new obedience, which nature cannot, becaufe it
keepes it in fufpence. The flefh fufFereth it not to
doe what it would, as to breake the ftubbornnefle
of your nature; the flefh will make you very in-
dubious and painefull in evill , but the fpirit will
reftraine your liberty in evill: it will not fufrcr
you to doe what you would, though the luft and
the temptation be violent to carry you away after
k, but the fpirit will not fufFer you to bee carried
after that manner , fo long as the fpirit lives in the
heart^butif once thefpirit depart out of the hcarr,
then he becomes as weakeas water: thus it was
with Ruben, Gen. 44. Ruben is become as weake as
water : and he became thus after he had defiled his
fathers bed. When luft and oportunity met toge-
ther
The Saints Sprituallftrengtk*
ther they tooke away his ftrcngth j and ic weakens
us , becaufe ic drawes the affe&ions away from
God, but when the fpirit comes, then it cafts us
into another frame 5 as appeares, if wee doe but
compare thefe two places together, lames 4.5.
with o4V7.2o.22. Saint lames faith, thatthe fpirit
lufteth after envy : it labours to carry us head long
unto the committing of finne, and to the doing
of that which is evill $ but then comes the fan&i-
fying fpiric, and it ftayes us and makes us to luft
after good, that is, it binds up our hearts, fand fuf-
fers us not to doe that which otherwayes wee
would doe : therefore examine whether you are
bound with another fpirit thatayou doe not the e-
vill that you would: then it is certaine that you
have the holy fpirit j Therefore Paul in the place
before named f aid , that he was bound in the fpirit
for lerufalem : as if he fhould fay, the Spirit of
God bound up my Spirit to goe, that I cannot o-
therwifechoofe, therefore what doe you meane to
breake my heart, doe you meane to hinder mee, I
tell you there is a kind of neceffity laid upon me
by the fpirit, and I muft goe whatfoever doth be-
fall me : for it is the office of the fpirit to bind up
our fpirits, and therefore in Reuel. 1 . 1 o. It is faid,
that Iohn was in the fpirit : that is, hewascompaf-
fed about with the fpirit : he was in the fpirit as a
man is in Armour, it keepes I fay our hearts in a
fpirituall difpofition, that it fhall not doe the evill
that it would.
The fecond benefit that a Chriftian hath by the
Y fpirit,
irfl
lames 4. f.
A&s io,x».
Revel.1.10.
2. Benefit.
h
Ifaiah 6.9,
IoR. I,{«
The Saints SpirituaU ftrength.
fpirit, is this, it enables a Chriftian both to fee and
beleeve the things that otherwife hee would not
beleeve. I gather it from that place of the Prophet,
ifaL 6. 9. where it is faid, feeing they fboutdfee^
and not perceive, and hearing they Jhould heare, and
not under fiand : they favv but they wanted another
fighr, which is the fight of the fpirit, and there.
fore they cannot fee : a man may have great fi^ht
inhumane things by learning, and Philofophy,
and the knowledge of Arts and Sciences, by thefe
he may fee both into naturall and fpirituall things
in fome meafure: but I fay hee cannot fee as hee
fliould, except hee have added unto this another
fighr, which is thefight that the fpirit brings $ and
therefore it is called the opening of the eyes , and
the boring of the eares, and it is the fame that Sc.
Iohn fpeakes of, in lohn . 5 . That tht light fhos/e in
darkeneffe, and the dArkeneJfe comprehended it not :
before a man have this fight of the fpirit, what-
foever he fees,yet it is with a great deale of darke-
neffe, but when the fpirit comes, it drives away
this darkeneffe, by giving us another eye to fee
thorow it.t ^And the darkeneffe comprehended it
noty fo that till a man have the fpirit, he doth nei-
ther truely fee, nor beleeve. You cannot beleeve
till you have the fpirit, but when you have got
the fpirit, then you will beleeve in Chrift. Wee
preach Chrift unto all and exhort you to beleeve,
bur what is the reafon that fome beleeve, and o-
thers beleeve not, butbecaufe they doe not fee 5
they want the fpirit to (hew them finne, to hum-
ble
The Saints Spirituallftrength.
ble them, and Chrift to comfort them : and there-
fore Peter cak them purblind. As men that are
purblind cannot fee things a farre off, except they
beeneere, fo men without the fpiritarebut pur-
blind 5men that cannot fee Chrift, and Grace, and
Salvation a farre off, as necre : but if they had the
Spirit, then they would fee them neerehand, that
is, you would fee a marvellous beauty in Chriff,
and holinefle : it is that which the Apoftle fpeakes
{ of, in i Cor. 2.9; The eye hath notfeene, drc that is,
he faw them before, but he faw them not in that
manner hee (ees them now, they are repreftnted
unto him in another fafliion. Againe, he kes them
in another hue, hee fees another beauty in them,
thus you fee the landifying fpirit openeth the eye
of the underftanding, to fee more. A blind man
might fee if hee had but the faculty of feeing, fo
a fpirituall blind man will fee when hee hath the
fpirit.
Thethirdbenefir,,thataChriftian hath by the
Spirit, is this, it breeds heavenly and fpirituall ef-
fe<5is in the foule, as joy, and comfort,and the like:
and therefore in lohn 14. he is called the Comforter.
Firft, I fay, the Spirit will beget joy -in the foule,
and therefore faith Chrift, hee will (fpcakingof
the Spirit) lead you unto all peace, and joy in be-
leeving: now I make a difference betweene joy and
comfort thus; joy is unto thefoule, as a wall is un-
to a Citie, the wall doth compaffe the Cirie, and
foisa defence for it, that is, it keeps pettiedan-
fo doth joy .> k walks and fences the
* foule,
gers out
Y
\6$
i.Com.?*
3. Benefit.
1.
i<*4
Cant. i. 7.
X*
1 Cor .7. ix.
6.
The Saints Spirituall firengtb,
foule,andkeepesout many enemies, that other-
wife would deftroy it. (2.) effeft is comfort, and
this I call a Bulwarke : becaufe a Bulwarke is of
greater ftrength to beate backe, and keepe out any
that fhall befiege it , and makes the Citizens more
fecurc; fo comfort is the Bulwarke of the foule, a-
gainft the greateft temptations and tryalls, it
makes the foule fecure,reftingupon Chrift. (3.)ef,
fed, that the Spirit begets, is boldneffe , that is,
there is no true boldneffe without the Spirit : Let
Adam witnefleit , aske him what boldneffe he had
when hec hid himfelfe from God , and what was
the reafon of it ; but becaufe he wanted the Spi-
rit, and on the contrary , when the Difciples had
received the Spirit , they fpakc with boldneffe.
(4.) effeft, that the Spirit begets, is, holy and hea-
venly defires in the foule, therefore the Church in
the Canticles, when fheehad got the Spirit, fhee
had bred in her loving defires after Chrift, as in
Canticles 1. 7. fhee is marvellous inquifkivc where
tofindeChrift; for what is the reafon that there
is in men fuch a want of holy defires : but becaufe
they have not this Spirit. (5.) effedi, that the Spi-
rit begets is holy indignation, thaus holy anger, it
is an effed of the Spirir, and therefore the Apoftle
faith, in 2. Cor. 7. 11. what indignation or wrath,
this he fpeakes in the commendation of the Corin-
thians > men will not be angry with finne as evill,
till they get the Spirir. (6.) effeft of the Spirit,
is holy affe&ions \ it will make you to have hea-
venly affedions to God , to grace, to the Saints.;
therefore
The Saints Spirituallflrength.
*65
therefore the 1 ord faith, E&ech.$6. 26. Iwi/lgive j Ezekj*.**.
yott anew heart : carnall men, they may doe fome-
thing to make their children reverence them, or to [
love them , in regard of fome domination , theyNj
may proffer an ebjed:; but they cannot beget ho- j
ly affediions, this is the onely worke of the Spirit
thus to change the heart. (7.) effe&of the Spirit, -
is this , it will purge the foule, it will caft out all \ *
rubbifli out of the foule ; therefore the Lord faith, j
that he will purge the fonnes of Levi: as filver, Mal.3.3.
that is, that they may befit for the Priefthood, he
will purgeout of them by the Spirit, that which
otherwife would mikcthem unfir. And David of-
tenin Pfal. $i.verf. i. 7. prayes that the Lord
would purge him, waft him, andcleanfc him
from his finne , and then after hee prayes , fortke' wkv
reftoringofthe Spirit , making theabfence of the Verk
Spirit, the caufe of his uncleannefle (8.) effaftof g
the Spirit,isthis,it kindles holy aftMions to good '
in us. I faid before , that the holy Spirit workes
holy affaftions in us, but now I adde that hee ki:i-
aicc;* thofeaffe&ions in us togood,and this is chat
which gives us great advantage againft finnej fay,
wee have no fmall advantage of thedivell, but I
great advantage, when the heart is full of heaven- j
]y affe<5iions, and that for thefe Reafons.
The firft Reafon is, becaufe the more holy affe- r . Reafon.
<5Hons the better man, God accounts more of
him : a man is efteemed of God as hee hath , or
hath not holy affe&ions ; a man is that which he
is in his affections : a man is not a good man , bc-
* Y 3 caufe
12.
\66
2. Reafon.
3. Reafont
4. Benefit,
The Saints Sfirituattftrengtb.
caufe he knowcs much, but he is a holy man, be-
caufc he hath holy affc&ions, that is, he is full of
love to God, to Chrift, and to the Saints.
ThefecondReafon is, becaufc holy affe&ions,
they are a meanes,or a fecond caufe of good, they
are the caufe of good a&ions, as for example: for
a man to fuffer for Chrift, and yet not to doe it
with holy affe&ions, out of love unro Chrift, it is
nothing worth; therefore when the afte&ions are
right, they aredrawne upward by the Spirit, both
to doe, and to fuffer.
The third Reafon is, becaufe holy affedions,
they widen the foule, they make thefoule large,
for when holy affedions are dead in you, thefoule
will begin to flirinke in •, even as cloath that is not
throughly made, when water falles upon, it will
runne in, but if you ftretitch , it will come to the
fame length againe; fo when the Spirit comes and
workes holy affe*/Vw'/.p.?8l
Inevitablenejfej
DOCTRINE I.
He that mil receive Chrif or the G*fft8, vtufl frjlb^
humbled. P°
Hnmi'MwrU *"»> tis cdy din Scripture.
it Packing of the heart. ID1«-
2. Poverty in Spirit. P'* *
2. A melting heart. U)*u'
L < .itremttingatiheWord, P^H
/W^ ^ecaufe without it
men heepebacke from Chr&.
7 m hinder ances that hepc men from Cbnjt :
I. Vnbeleefe.
__ii
z.Neg-
The Content*.
2. N-tgleQ of Chrif, .which is twofold *y
1, TotaUfefufingdU offers of grace. p.188
2. Partial having 4 mixture of the to ve oft he
world^and Cbrifl. p. 1 89
Mencomparedtothe three grounds intbeGojpel. p. 190
Whether Humiliation bee abfolutely mceffary or no?
p. ipi
Atmfoldfonm5^Amiv^
Godly andmrldly forrm differ in the
^objetfs.
Caufes.
\Effefls.
^Ingredients.
They arf dijlinguifhedby the ^.Continuance,
{.Event.
The degrees of godly forrm.
The leafi meajnre of Humiliation is that which makes 4
mapbcleeveinGhrijl* p. 200
p.193
p. IS>4
p. *P5
ibid.
p. 19*
P-i$>7
p> 198
ibid.
p. 199
USE I.
To ex.imine our fives whether wee have received CbrisJ
or no , for it rnvfl be by a deepe Humiliation., p. 2 o 1
Without Humiliation no receiuingthe Go f pell $ fhewdin
five particulars .
1 . Amxn w 'II not find any netdofChriH. p. 2 o 2
2. Hew: 11 not holdout toentertaine Christ, p.203
3. He will not for fake all things for chnjl. p.204
4. He mil net wholly depend on him. p.205
5 . He w/l not undergo any thing for Cbriflsfake. 1 o 6
Metncs
The Contents
Meanes to attam humiliation of Spirit % &*>
L Are&fdludgemenu P^7
From are® fdludgtmeM proceeds (mm fir jmm,
inrefpeB, „ a
i . Sinne is evilhftts mm Nature, p.ao 8
t] ^t is the greatcfieviUM^^ deprives m
' i . of the if eft outward good^which is God. ibid.
2. o(the chief efi good within w ; For,
i. It defomes thebeauty andjirengthof the in*
ward man.
2. It weakens grace withinm, p. 209 1
*. it produces evifeffetls, ibid* J
a. It needs the greMcjl medicine to Mi it, even 1
ibid. 1
Chrifi himfelfe,
I. Humility of heart.
Them) to get our hearts humbled^ts,
1. To labour for (omefenfe of koline(fe.
2. Tooonfiderthe^mfbmentoffmne.
I III. Application.
IV. Bringing things to a proprnqutty,
V. Tfc removallofallexcufcs%
Excufes,ordeceits,are,
1 Wedoe as well as the heft. •
.2 We have as good meanings ^s the befi
3"* is our Nature to be thm and thus*
4 O.^r condttionprivilegeth m.
Thebetterthecoudtuon,the more reafon toferve God,
1 *taf»/i agreater account istobertndred. p.224
2 *w*/* fter *"»fcfc* * <** T; . P""j
2 Becaufe a neater Judgement will bee mfitted.
> 1 d p. 226
jf* VLTfc
p.2IO
p, 211
ibid.
p.213
p.2ld
p,8i8
P-2IP
p.22I
p.222
p.323
The Contents.
VI. 7 he obtaining of the Spirit. ibid.
VI I. A joynngtheWerd with the Spirit, p. 228
J he Word will effectually humble w 5
1 If we get faving knowledge of the Word, ibid.
2 Jfrve receive it as the Word of God. p. 2 2 9
3 J fv: bring it home to the Confcience. p. 251
Three Rnles that the Word by Application way he effettu-
allto humble u*.
1 Not to defer or put off the worke of the Spirit, p. 27%
2 Not to make too much hafle out of humiliation, p. 2 23
3 To Proportion humiliation to thejinnes. p. 2 2 5
USE. II.
To exhort us to get ourfelves throughly humbled. ^.23 6
Motives here unto, are,
1 . AM we doe yt ill we be humbled, is but loft labour, p. 23 7
Reafons hereof are, hecAufe
1 A broken heart is the Altar on which we muff offer .ib.
2 An humble fode is aft habitation for Gods Spirit. 238
3 Without humiliationno keeping chfe unto chrift. ib.
J* What foever profefswn we make y ti is worth nothing
Without humiliation.
Reafons hereof are, becaufe without humiliation
1 A mas withers, will not holdout in bis pr of e fa on. 239
2 He w 11 not grow ft r on? in Chrijl. ibid.
3 Go)d duties w:l be chetfd \as the feed among ft tiftrncs
p. 240
3 . There can be no found cofort without humiliation,. 24 1
Two Qufflions anfwered :
1 WvatkwJofforrow meant here. p. 242
2 Whether tt be ofabfolute necetsity tofalvation. 243
Signes to know whether we be truly bumbled or no, are,
1. To
The Contents.
I. ToUvemuch. p. 247
Motives to love Chnf^grnet andholineffe, arey
1 To consider the goodneffe and excellency of the thing \
ymareperfoadedto. ibid.
2 To conjider the gosd you fee in Chr if ^ is yours,
if you be his. p, 248
II. lo tremble at the Word Preached, p 249
III. To be affeffcdwith theWordwhen it comes in the c-
dence of the Sprit. p, 2 3 1
in th: Word two things :
1 Meat. ibid.
2 Medicine. p. 253
IV. To be little inones mne eyes. p. 2 54
V. To yedd a general I obedience unto Chrifi. p. 255
Humiliation jits thefoxUfor oh.dence, bee ait fe
1 It makes a man fee God in his holinejfe and power 256
2 It makes him defire the favour of God. ibid.
3 It makes him chttfe God to be his majler. p . 2 5 7
4 It tames the fubbornnefe of our Nature. ibid.
5 Itmnkeshtmwillingto fiffzr anything for ChriTt.
^ p.258
VLTo prize Chriji above the things of the world.p.259
DOCT. II.
I Sinne m it felfe is full of grief and bittemeffe, and men
flulifnde itfoyfooner or later,
[prov'dtvbeb.tter.
\ Men (hall find it fofor thefc reafons ; becauft
1 Otherw fe God (hould loft h:s glory.
2 Every finne is the breach of a yifl Law.
3 It is Gods lufiice teptwfhfinners.
§§
p. 260
p. 261
p. 262
p.2dj
p.264
Cod
IheConccnts.
Godfujpenas the execution of fadgement,
i BccAufe the time off ant foment is not yet come. p. 2 6y
2 For the Churches tmreafe. $.266
3 For the good of [owe that are yet to becalN. ibid. }
4 for try all of the heart, p.267 j
5 Becanfe their afflictions arc greater than other mem y
though they feomo not fo : andthattn tkefcrefpeftt :
1 Becanfe God deny es them grace. p.26&
2 Theprofperity of the wicked is a punishment, ibid.
3 They wither and dry in their flnnes. ibid.
4 3^9 &w w^jf afflictions we know not of.^. 169
USE. I.
7* teach us not to delude our [elves in the matter of af-
flictions, p. 269
Motives 1 0 for fake finne^are^
T. Sinne will make you afhamed. $»27l
2. if youfnne, God will beat you. p. 272
God correcieth his children when they flnney for two
reafons.
1 Becanfe fwnc isfsnne with Gotfy in whomfoevtr it is.
ibid.
2 Because Gods children are the Temptes of the holy
Ghofl^ wherein God delights to dwell. p . 2 73
Six objections concerning Gods punifhingfinney anjwe-
red. P«274
3 . Sinne will take away yo'*r excellency. p. j.jj
4. 7 heleafl fin violated >Jhe peace of confeience. p.278
5 . Sin will bring upon you alt w s er of mtferies. ibid.
6 . Sin canyeeldm true c».?j on or content. p. 2 8 o
7. fr»
The Contents,
7. Sinisrejllejfe. p. 281
8. Sin hath no familiarity with Gody p,282
pi if you Uvetnfmne^ God will [hew no mercy. ibid.
1 9 . Sin break es the Covenant betwixt God & you. p . 2 8 3
u. SinisaTbeefe. p.284 )
12. Sin is the greatejl enemy God hath. p. 285
13 Sin will mike yo:t come weeping home. p. 28^.
14 No content fo long as youlivetnfime. p. 287
1 5 «?/* ip;// make you confejfeyoitrfelves to befooles. ib.
16 Sin will take you aw ay from God, and God from you.
p.288
Motives to hate fmne in regard of God:
1 . G* arife, and got into the Cttj^ and it jh all bit old
thee what thou mttft doe.
N this verfe wee have the firft
acl of Pauls converfion from
being a perfecutor to bee an A-
poftle. In the words, there are
two parts. The firft is the man-
ner of it : he trembled yand was a-
ftemjbed : Secondly, the ply-
ableneffe of his will, and hee ' faid, Lord what wilt
thou have mt to doe : but before wee come to any
obfervations, we will open the words unto you.
[Trembling^ Trembling is an effect of feare,
which feare is feated in the affective part of the
foule :for when the underftanding apprehends any
A a 2 thing
i8o
Pauls Cenyerjion.
obfer nati-
on.
Gen. 3, ioi
thing , whether good or evill, then the affeftions
come and apply it, either unto joy or forrow.
Now the affections may bee confidered either
in regard of good or evill : in regard of good, and
that either prefent which breedeth joy ^ or future,
and to come, whence flowes defire : for defire is of
fome good, not prefent, but to come. Secondly,
I fay^ the affedions may bee confidered in regard
of evill, and that likewife either as prefent, which
breeds forrow, or to come whence flowes abo-
mination, or an aflfe&ion, by which wee flye and
ftunne this evill. Againe, if a man apprehends
the good which is to come, as pofliblc, though
hard to be obtained, this breedeth hope. And fo
if the evill be apprehended as future, and hard to
be (hunned, it worketh fearc. And this was Pauls
feare, he apprehended affli&ion, ascomming, and
hard to be avoided 5 the Iudge as terrible, and that
there was no way to efcape, and therefore hee
trembled. He was in a great perplexity and feare,
after that the Lord had (hownc unto him a
glimpfe of his dreadfull power. Whence wee
may fee, That nothing will fo much dejeti afinner,
04 when hee fees the fearefull power of God. When
there is a crevis opened unto him, whereby hee
who is afinner fees into the holinefle and the puri-
ty of God, and the vileneflfe of his owne nature,
hence hcefeares 5 and therefore it was that Adam
feared, when he heard but the voyce of God in
the Garden: and the Israelites could not indurc
the prefence of God, becaufe that it was terrible
[ unto
Pauls CouVerfion.
unto them. For they conceived as the Scripture
fpcaket h. That no man could fee God and live : that
is, fee him according to the excellent greatnefle of
his power, and majefty, but it would utterly over-
whclme them, fo that there (hould no longer life
remaine in them ; whence was their feare,
[And afion/Jhed.] This is another effeft of feare,
or a further degree of it: hee apprehends fuch a
fight of the power of God, and of his ownee-
ftate, that is, this light did fo fliine into his foule,
that hee was at anon-plus, not knowing what to
doe, or how to efcape. Now there are three things
that make an aftonifhment : Firfl, if the danger
bee fudden> for elle it will not aftonifh, for that
which is knowne before, will not caufe aftonifh-
ment. Secondly, if it bee great, for a fmallevill
wil not aftonifh a man,but when a man apprehends
a great evill prefent , then he is aftonifhed at it.
Thirdly, if it be inevitable : when a man is corn-
palled about with it, that he cannot get out 5 there
is no doore to efcape , but he muft needs abide it,
hence proceeds an aftonifhment: thus it was with
Paul. It was fudden, a light fhoone 5 it was great
fo~heperfecutedChrift, for which he was ftruc-
ken downe ; and it was inevitable, he faw no way
to efcape : it is hard for thee to kicke againft the
prickes, that is, itisinvainefortheeiWtofetthy
felfe againft me and prevaile, there will bee no re-
fifting without great danger: thus when hee faw
noway, bynofhifttoefcape, thenhewasaftoni-
ihed.I might note many do&rines from the words,
A a 3 but
181
Three things
caufe Afionifh-
menr.
2.
ASs
9-4«
Verfcj.
i8i
Pauls Converfion.
Doffrine.
Aft* 1.37.
Ezech.36.arf*
Ifai.^M.
but leaft I fliould be prevented in the maine, I will
therefore omit them , and come unto the proper
point mterrded by the holy Ghoft, which U this.
That whofoever will receive Chrifi, and bt ingraf-
ted into him, and receive the Gojpellas he ought to doe
hemufi befirfi humbled : I fay, it is neceffary for the
right receiving of Chrift, that a Chriftian bee
humbled. It is a neceffary condition, becaufe no
man will receive Chrift till then : till hee bee caft
do vvne,Ch rift will not bee prized, grace willnot
be efteemed ; and then hee will fee a ncceflity of
Chrift and holincflfe. Now chat humiliation is of
fuch ncceflity, wee will prove by Scripture, even
by thofe phrafes, by which this humiliation is fet
forth.
Firft, it is called a pricking of the heart, <^Acis
2. 37. And when they heard it, they were pricked in
their hearts -y they had then broken hearts, they
were thorowly humbled , and when it was thus
with them,thcn they can inquire after Chrift, what
fhallweedoetobefaved^ and on the contrary, that
which kecpes men from Chrift , is the want of
found humiliation, in Ez-ek. 36. 26. I will takea-
way thejlony heart out of you, and I will give you a
heart offlejh ( that is ) till I have made you fenfi-
bleof finne you will not prize nice, that is, you
will not doe it till you be humbled. Againe, con-
sider that Chrift came to this end , to revive the
humble ftnner, Efa. 6i. 1. thefpirit of the Lord is
come upon mee, to preach glad tidings to themeeke, to
binde up the broken hearted, hee that is not broken
hearted
Pauls CoYft>erfion<
hearted and wounded with finne, will not feeke to
the Phyfician to be healed , Chrift is no precious'
balmeunto him. He feeles himfelfenot a prifoner
to finne , and therefore cares not for the libertie
that is in grace, becaufe he is not broken hearted,
but if he were thorowly humbled, it would be
farre otherwife with him.
Secondly, it is called pooreinjpirit, mCMatth.
5,3. thofe who are broken hearted and mourne for
finne, will feeke to be inriched by Chrift, and
therefore Chrift promifes to comfort thefe, in
Efa.61. 2. to comfort thofe that mourne : thofethat
are are thus fpiritually poore, and mourne for the
want of grace, fliall have]comfort, becaufelam
come to this end • the contrary to this youfhall
fee, in Revel. 3.17. the Laodiceans, they thought
chemfelves to be rich wanting nothing, and there-
fore they fought not after Chrift , but thoitart
poore,aod blind, and naked : the way to make thee
to come unto mee, is to humble thee in the fight of
thy fpirituall povertie.
Thirdly, it is called a melting heart,that is,fuch
a heart, as will take any impreffion of grace , this
we fee in the z.Chron. 34. 27. Becaufethy heart mel-
ted within thee, and thou humbledft thy f elf e before me,
that is, becaufe thou waft thorowly humbled, and
thy heart (enfible of finne, and of the Iudgements
that I would bring upon thy people, therefore I
have heard thy prayer: if thou hadft not beene
humbled , thou couldeft not have fought to have
made thy peace with mee : fa in Ier. 3 1 , 1 9 . after
that
.83
2.
Ifai.tfj.a.
Rcvcl.5.17.
1ChrOH.34.17.
Iercm.31.19.
184
Hofea^l*.
4-
Ukhhte.i.
lob 41.5.6.
Prov.1f.14*
Gen. 3.$.
Exod.xo.i8.
Pauls Con7>erfion.
that [turned, I repented and after that I was inftrtt-
Bed, I fmote upon my thigh, I was ajhamed. So that
till a man bee humbled, hee will not turne unto
Chrift, but when hee is humbled, then hee will
feeke unto Chrift and be afliamed of himfelfe : the
contrary to this we fee, in Hofea $.16. Ifraelis like
an untamed hetffer : viz. becaufc fhee was Hot hum-
bled.
Fourthly, it is called a trembling at the Word,
lfai.66.2. and lob 42.5.6. I have heard of thee by
the hear ingof the ear e, therefore I abhorre my felfe,
&c. that is, when I heard thee in thy Word, it
much humbled mee, and caufed mee bafely toe-
fteemeof my felfe, and highly to efteeme of thy
favour. P7w.28.14. Blejfedisthe man that fear eth
alwayes : the contrary to this is hardnetfe of heart,
when the Word wants this effe<3 to humble men,
theyfearenoratall.
Now that this humiliation is a neceflary con-
dition, will appeare more apparantly and fully, if
we doe but confider Gods dealing with men in all
ages : I fay, it is the courfe that God himfelfe
takes 5 firlfyo humble finners. Thus he dealt with
Adam, Gen. 3.8. When he heard the voyce of God, he
trembled and feared : and thus hee dealt with the
children of Ifrael, hee fhowes unto them but a
glimpfeof his power at the delivering of thelaw,
and they were much caft downe. Againe, this
was the courfe that the Prophets ufed : when they
came unto any people, you fhall fee they firft pro-
nounce the judgements of God againft them: Thus
and
Pauls ConDerfion,
and thtu faith the Lord, <&c. thorowly to humble
them , and then after they preach of mercy, and
the loving kindnefieof God, of the readinefle of
God, to receive thofeunto mercy, that are tho-
row!y humbled. Againe, this was the courfe that
John Baptift cooke, he came in the Spirit of Eliah :
with fliarpe words pronouncing heavy judge-
ments againft thofe that remained impenitent:
and therefore cfrlatth'}. 7. he calles them, o gene-
ration of Vipers, who hath forewarned you tofiyefrom
the wrath to come, &c. And all this to humble
them, becaufe hee knew they would never receive
Chrift, nor prize grace till they were humbled.
Againe, this was the courfe that our Saviour
tooke, in Ioh.^.$i. with the woman of Samaria ;
firft hee humbles her , and then he comforts her,
that is, firft he makes her confefle that (hee was a
(inner, and then fhee beleeved ; and therefore he
faith ; I am not come to call 'the right eom , butfmners
to repentance, to wit, to make them fee their finnes,
and be humbled for them , that fo they may flie
unto God for mercy. Againe, this was the courfe
that the Apoftle Peter tooke, Atts 2.37. firft he
humbles them, and then after comforts them 5 fo
Paul \^£6is 24. i6\ when hee preached of Judge-
ment Felix trembled 5 and fo like wife in the three
firft Chapters to the Romanes, Paul preacheth mat-
ter of humiliation; in the firft Chapter, hee tax-
eth them with their Idolatry, bringing unto their
remembrances particular Iudgements, which the
Lord infli&ed upon them for it: in the fecond
Bb Chap-
185
Matth.3.7.
Iohn 4,3 1.
u
Pauls Cotfperfion.
SSffi.i.
Anfw% I
Chapter , hee brings them to the Law, in which
they fo much boaftedof, and makes a compan-
ion betwixt the Gentiles and them 5 thathowfo-
ever they thought hardly of the Gcntiles5yetthey
were as bad as they were : and then he prooves in
the third Chapter 3 that weearejuftified by faith
without the workes of the Law, and this he doth
to humble them; and then in the reft of the Chap-
ters hee preaches of Iuftification and Reconci-
liation by Chrift 3 becaufe men will not receive
Chrift, till they be humbled. And thus,I fay, hu- ]
miliation is the firft ftep to happineflc,and the firft
beginning of grace and bringing to Chrift. and
therefore it is , that wee generally labour to hum-
ble men in preaching of the Law, and then after
perfwade them by the promifes to come unto
Chrift, becaufe men care not for Chrift, theye-
fteeme not of him, they finde no need of him, till
they be humble : therefore if you would receive
the Gofpell and Chrift offered in the Gofpell 5 if
you would be ingrafted into Chrift,then you muft
labour to be humble. But for the more full ex-
plaining of this thing , fome queftions are to bee
anfwered,which will make plaine what this humi-
liation is, and what a neceffary condition it is unto
falvation.
The firft queftion is this , upon what ground, or
for what reafon is humiliation fo neceffary unto fal-
vation.
This will be the fooner anfwered, if we doc but
confider, what u that which makes men keepe backe
from
Pauls ConlPerfton,
187
from Chrift, there are two hinder wees that keepe men
from Chrift -^ the fir ft isunbeleefe, andthefecond is a
neglettof Chrift : unbeleefe that was the finne that
kept men from Chrift in the firft age of the Churchy
in the ^kpoftles times they beleeved not thatlRey
might bee faved,that is, they would not heleeve that
the Meflias was come in the fit fl ; but now in the fe-
cond eft ate of the Church , fuch unheleefe is not the
caufe that keepes men from Chrift, neither which wee
labour mo ft to convince men of \ for they doe generally
heleeve theGoftell, but our labour now, is, to draw
men from the neglecT; of Chrift : wee preach Chrift
generally unto all , that whofoever will, may re-
ceive Chrift ; but men will not receive him , till
they bee humbled, they thinke they ftand in no
need of Chrift, they care not whether they have him
or no: they prize him not , they lookeuponhim
a farre off5they will not have him for the fetching:
now Chrift will never be received j till he be pri-
zed above all things, and this men will not doe,till
they be humble : humiliation if it be found, will
give a man fuch a fweet tafte of Chrift andholi-
neffe, and fuch a bitter tafte of finne , that nothing
will fatisfie him but Chrift: this will make his
heart pant after grace,and when the heart is in this
cafe, then Chrift will be prized and not before :
but this men will not I fay doe, till they be hum-
bled . It is true, God can come in the ftill and foft
winde, that is, heecan give Chrift and the Spirit
without this condition, and he may likewife make
men fit to receive the Gofpell without it, but hee
Bb 2 will
88
Gai.3.24.
Rom,77.
Lukjf.1^17.
I.
Pauls Corfterfion,
will not, therefore hee will come in the rough
winds, that rends the rockes : hee will firft hum-
ble men, and make men fit to receive the Gofpell,
and Chrift by the Gofpell, before they (hall have
him, and therefore it is faid,tha: thepoore receive
the Gofpell, that is, thofe that are broken hearted
receive Chrift tendered in the Gofpell , becaufe
they are thorowly humbled.-for this caufe alfo we
Preach the Law to bring men to the fight of their
finnes that they may be humbled 5 and therefore
it is called, a Schoole-mafter to bring us unto Chrift 5
the Law fhowes unto men the finfulneffc of their
nature and their indifpofition : / had not knowne
frnne ( faith Paul ) but by the Law, that is, I had not
knownefinneas finne,to humble mee, if I had not
lookt into this GlaiTe, if I had not bcene taught
by this Mafter,and this is that which makes men
flie unto theCitie of refuge, that is, they will not
runne unto Chrift till they be humbled : this wee
fee in the Prodigall, Luke 15. 16, 17. hee would
never goe unto his father, till hee could fee no
meanes to efcape s and then hee takes a refolution
to goe-, fo a {inner will never receive Chrift nor the
Gofpell till he be humbled.
Now there is a two-fold negleft , the firft is a
totall, the fecond is a particular negledi.
Firft, I fay, men negle<5t Chrift totally, when
they refufe all the offers of grace, when they will
not have Chrift upon any condition : they will not
fpeake when the fpirit cals, they will not beleeve
that they may befaved, thefeare the fame with
them
Pauls Cofflt>erfion,
them in the Gofpell, That were invited unto the
marriage: they excufe^themfelves, they have other
imployments, that they, muft looke unto ; let Chrifl and
grace goe where they will, bothfarmes and Oxen and
wives muft fir ft bee looked after, that is, they minde
earthly things more then Chrifl : and if Chrift will
not bee had without they loofe the loveof thefe, they
will not come, they know thefeajl was ready, but they
mind it not : and this is the condition of many men in
the world, they will not come iri within the lifts of the
G oft ell, leajl they jhould be catcht with the hooke :
though they generally beleeve, yet they will not out-
wardly profejfe Chrift : this is a fearefull condition
if they continue in it, hee hath fworne that they
fliall never enter into his reft.
The fecond is a partiall negleci , and this' is
when they make a mixtureboth of the loveof the
world, and of the love of Chrifl •, they minde
Chrift, and grace, and holineffe, but they minde
them not altogether, that is, they would bee con-
tented to doe fomething for Chrifl:, but they will
not doe all things, it may bee they will forlakca
little profit, or pleafure, orvaine glory, orcove-
teoufnefle, for Chrift, but they will, not forfake
afl. Thefe are like the three grounds jpoken of in the
Goftell, the firjl ground received Chrift , but they
would not frofejfe him : fo many men will be con-
tented to heare the Gofpell , but they will not
profeffe Chrift , becaufe they are not thorowly
humbled, or if they doe chance to profefle, yet
they will not continue : the reafon why the feede
B b 3 in
89T
2*
ipo
Payls Conner fion.
in the firft ground, did not continue, was becaufe
the plow had not gone deepe enough, that is, they
were not humbled.
The fecond ground went yet further 5 it no:
onely received the feed , but it fprung up with
much hope of a fruitfull harveft ; yet it continues
nor,it will not fuffer for Chrift: fo many men will
receive the Gofpell, and joy in the profeflion of it,
but they will not fuffer for Chrift : becaufe they
are not humble, that is, the plough went not deepe
enough to humble them.
The third ground went yet further , it did not
onely what the other did, but it did that- which
the other would not doe, that is, it would be con-
tented to fuffer for Chrift , but yet it would not
doe all things ; hee would retaine fome pleafure,
and fome profit : when any earthly thing, which
his affections wereglevved to, flood in competiti-
on with Chrift , he had rather loofe Chrift, then
hee would loofe all his pleafure in thefe earthly
things, becaufe he is not thorowly humbled: hu-
miliation comes and takes all impediments away,
plowes up the hardneffe of the heart, fees the affe-
dions on another objed: to delight in,checkes the
will, opens the mind, awakeneth the confeience,
that Chrift is all to him in all things: and there-
fore it is compared unto the good ground, that
received the Word with an honeft and good heart,
the heart will not bee fit to receive that good, that
will make it good till it bee plowed deepe and
humbled, then the Word will grow, the heart
muft
Pauls Conyerfion.
191
muft bee humbled before grace will grow : and
therefore, this is the effecft, that humiliation works
when the heart is humbled : hee will not part
wichChrift for anything in the world. There-
fore you fee upon what ground humiliation is ne-
ceffary, becaufe men will not receive Chrift till
they be humbled.
The fecond queftion, is, whether humiliation is Anfw. 2
fimply, and abfolutely neceffary.
To this I anfwer, that it is not limply, andab- \j%g*ft. 2.
folutely neceflary, for it is not a fiinple grace, and
therefore not neceffary on Gods part. But it is a
condition required on our parts, becaufe we will
not receive Chrift till we be humble. I fay, it is
notafimplegrace,or fimply neceffary. For that
which a man may exceede in, is not fimply necef-
fary : but a man or woman may have too much of
it,that is,he may exceed in themeafure,he may be
over humble : and therefore Paid writes unto the
Corinthians, 2 Cor, 2.7. That they fhould comfort the z Cor,2.7.
imettious perfon , leajl hee jhouldbee fwallowedup of
grief e : now that which is a fimple grace, a man
cannot have too much of: hee cannot exceed in
it ; as for example, a man cannot have too much
faith, or repentance, or love, fandiification, &c.
but the more hee hath of thefe, the better: now,
howfoever it is not fimply neceffary on Gods part,
becaufe hee can fave men without it, yet it is a ne-
ceffary condition, on our parts: and in regard of
Ds, becaufe we will not receive Chrift till we be
humbled. And therefore it is, that we Preach the
______ Gofpell
192
Mauh.n.iS.
Rcvel.2z.17.
Pauls Conner fion.
Gofpell generally fometimes, fomecimes with the
condition, as in LMatth. n. 28. Come unto mee all
that are weary arid heavy laden , and Iwilleafepu .
till men doe feele finne as a heavy burthen , they
will notcome unto Chrift to beeeafed of it. A-
ga'me,'mRevel,22. 17. whomever is athirft, let him
come and take of the water of Life freely : except
they firft be athirft 4 and finde they ftand in need
of Chrift, they will not come unto him to be re-
frefhed. Againe, fometimes it is put without any
condition, except faith: Revel, n.andwhofoever
will Jet him take of the water of Life freely, that i*s,
whofoever hath a defire to come unto Chrift, let
him come- and he (hall have him without any ex-
ception of -per fons or condition, Hee that belee-
veih fiallhee faved, and hee that beleeveth not \hall
bee damned ': bring true, faving, purging, working
Iuftifying faith,and thou ftialthave Chrift and fal-
vation: where there is no mention of humiliation.
For there may wee know , be feedings, without
plowing, and there may be plowing and yet no
(owing, and fowing and no reaping, fo I fay,there
may bee favingand fan&ifying grace wrought in
the heart without humiliation 5 and againe, there
may be humiliation and no true grace at all, or ge-
nerall graces, but not fpecialland faving graces:
but the way to make us fit to receive grace is to be
humble. A man may be faid to receive Chrift by
a common light of knowledge, and hereupon doc
many things for Chrift ; but yet he will not take
Chrift for his King afwell as a Saviour, except he
be
Pauls Conner/ion.
be humbled, hee will not take Chrift fo, as to be
ruled by his Lawes , and to live under his Com-
mands^ will not take him with loflcs andcrofles,
difgrace and reproach; till he be humbled, he will
not indure reproach , he would be content to have
Chrift, but if Chrift muft coft him all that, then
Chrift and he muft part , but when a man is tho-
rovvly humbled, then he will part with all things
for Chrift, nothing (hall befo deare and precious
unto him, as Chrift will be, if any thing come in
Competition with Chrift , hee will refufe it for
Chrift; thus you fee that humiliation isanecefla-
3y condition on our parts, theugh not afimple
grace.
The third Queftion, is this, whether there bee
any kinds of humiliation more then one.
To this I anfwer , that there is a two-fold for-
ro w : the firft is a preparative forrow 3 the fecond
is a godly forrow. The preparative forrow, is
nothing dfc but a forrowing forfinne, as itcau-
feth punifhmefit, or a forrowing for fome Judge-
ment likely to ittfufc, and pronounced againft him,
but this is not the true forrow: a reprobate may
have this forrow, which fliall never be faved, this
was the forrow of ludas , and Cain, and <^Ahab :
they forrowed, but it was afalfe forrow, only a
worke of the flefh : it hath his original! from na-
ture, its object punifhment, and its end defpairc :
but the fecond is a godly forrow,fuch as the Apo-
ftle fpeakes of, ini Corinth.-j.j. that rvorkes repen-
tance not u bee repented of, that is, it turnes the
C c heart
n
Anfw.
1 Cor.7.7.
*?4
Pauls CoM>erJion.
heart to God, it takes away that flintie difpofition
of nature, by the conveyance of grace j it makes
the heart better, it brings it into a frame of obe-
dience, itworkesa vvillingneffein it to good, fo
that the difference of them lyeth, in this -, the one
is outward,but the other is inward;the one is from
grace, the other is from temporall things ; the one
is a worke of the flefb, the other is a worke of the
fandifying Spirit : the one will make amanflye
unto Chrift,becaufe of our wants,(as in the exam-
ple of the Publican : efpecially in the prodigall
fonne, hce never feekes unto his father, till hee be
thorowly humbled : then he concludes, I will gof
unto my father :) the other will fet and pufh a man
further from God, this wee fee in Cam and luda*,
their forrow made them run away from God : but
this godly forrow or humiliation never refts till
it bring a finner into the prefence of Chrift 5 and
when the foule is in Gods prefence, then it will
never reft, till Chrift have made its peace with
God : but as I faid, the nature of the worldly for-
row^is to drive a man further from Chrift.
ftance , but yet it will not turne the hearr,that will
not worke a plyable difpofition in the heart, to
yceld obedience out of love, in hatred to finne$but
on the contrary ,that hardncth the heart the more,
even as water hardneth Iron when it is hot,but thib
godly forrow works mother cffe
Pauls Com>erfion<
or in his family, or elfe it is fame judgement that
heefeares God will inflift upon him hereafter ei-
ther in his riches, or in his credit and reputation
amongft men : and therefore, for feare of thefe he
is humbled.
But the caufe of godly forrow is the apprehen-
fion of finne, as it is contrary unto the nature, pu-
rity and perfedion of God, as alfo of Gods love
towards a man y he hath an eye given him where-
by he fees into the riches of Gods love unto him,
and then refle&s upon himielfe , and fees his car-
riage towards God for fuch mercy, and finding no
proportion betweene them, hence grawes his for-
row that hee fliould thus requite God with finne
for mercy.
The third difference is in the effeds, for as they
doe proceed not from one and the feme ground:
fo they bring not forth the fame, but contrary cf-
fe<3s, and they are three fold : Firft, worldly for-
row , it drawes the affe&ions of the heart from
God, becaufe they fee him as a judge, they cannot
love him as a Father ; he takes God to be his ene-
my , and therefore doth what he can to flye from
him, becaufe he expefts no good from him, this
we fee as before in Adam^ Cain and Iudas : but the
godly forrow, it makes a man cleave fafter unto
Chrift, to fticke fafter unto grace , it whets the
affections, to love Chrift, to prize Chrift more,
it workes a willing readinefle in the foule to o
bey, it puts by that which would make him flv>
from Chrift , Secondly, worldly forrow, it hurts
the
T^
Pauls Covfterfion*
l97
the body, it breeds difeafes, it wafts and confumes
thelntrailcs, breeds and brings confumption of
the body, itduls, and makes dead the foule, it
takes away the rellifh of fpirituall things, it makes
a man careleflc to good, it daules and makes a man
unwilling unto any good. But thegodly forrow,
it is the life of the foule , it is the health of the
body^ it quickneth the foule of man unto good,
it puts a new life into it : it workes a readineffe in
the will , and love in the affe&ions to Chrift,
grace, and holinefle. Thirdly, worldly forrow,
it makes a man of a hot, and a fiery fpirit, it ftirres
him up after evill , to reproach and difgrace his
neighbour, it fils him full of hatred, revenge, and
envy: but godly forrow, it breeds another kind
of Spirit in him, it makes him of ameeke, and a
quiet fpirit : worldly forrow will not put up re-
proach di/grace and wrojig, but this will put up
all injuries and wrongs, and whatfoevcr elfe hee
meets withall for Chrift : thus you fee the diffe-
rence betweene thefe.
The fifth queftion, is this, how (hall I know
whether my forrow be a godly forrow or no.
To this I anfwer, you ri. By the Ingredients,
(hall know it, by thefe ^2. By the Continuance,
three things,; c?. By the Event.
Firft, I fay, you (hall know it by the Ingredi-
ents: for firft they have not onely the fence of \
punishment, which is common unto the worldly
forrow : for I fay, howfoeverit is the property of
worldly forrow to apprehend punifliment, fetit
Ccj is
1
ip8
Pauls Converfron.
is likewife required of godly forrow, to be fenfi-
ble of punifhraent j but there is another light put
into him, whereby hee fees into rhe undeanenefle
of finne: hcfecsiinneinitsowne dye, notonely
finne, to bee finne, but finne to bee vile $ and here-
upon he will not content himfelfe with mercy,un-
lefle he may have grace : but the other cares not
if he may be free from punifhment, whether hee
hath ftrength againft corruption or no.
Secondly, you fhall know it by the continuance
of it : godly forrow is conftant, but worldly for-
row is but a paflion of the mind$ it changes,it lafts
not, though for the prefent it may be violent and
ftrong, and worke much outwardly, yet it comes
but by fits, and continues not 3 like a land flood,
which violently for the prefent over-flowes the
banckes, but it will away againe, it is not alwayes
thus: but the godly forrow is like a fpringthat
(till keepes his running, it is not dryed up, but
runnes ftill, it is not fo violent as the other , but it
is more fure : you fhall have it ftill running both
Winter and Summer, wet and dry , in hot and
cold, earely and late ; fo this godly forrow is the
fame in a regenerate man ftill, take him when you
will, he is ftill forrowing for finne,rhis godly for-
row it ftands like the center of the earth , which
removes not, but ftill remaines.
Thirdly, you fhall know it by the fuccefTe, and
event of it, it willturne the heart Unto Chrift, it
will make'the heart ftand more* firmc in grace, it
'•will turne the whole frame of thetfoule unto God
2i like
Pauls Canrperfion,
like the Loadftone, that will not reft till it hath
toucht the Iron, or as the needle touched, will not
ftand till it touch the North-pole : So it is with
rhisgodly forrow, whenaman hath received but
a touch of the fpirir, he will never reft till he hath
toucht Chrift : till he be at peace with him, no-
thing will fatisfie him till Chrift come into the
Souk, rill Chrift be his : nothing will make him
to remove that confidence, and truft, that hee hath
in Chrift, all things fliall goefor Chrift. But the
worldly forrow hath another fucceffe: namely,
toflyefafteraway from Godj a§I havefhowed
in l*das and Caine. And thus much for this que-
ftion.
The fixt queftion is this , feeing the objeft of
godly forrow is finne 5 whether there be any de-
grees of this godly forrow.
To this I anfwer , that howfoever finne is the
chiefeftcaufe of godly forrow, yet notwithftan-
ding it admits of degrees, there are divers degrees
according unto the apprehenfion of the thing
conceived : fbme forrow more, and fome lefie ac-
cording to the proportion of grace received, eve-
ry one i&one degree or other, but the caufe in eve-
ry one, is properly finne, but thefe degrees of for-
row proceed from a three-fold caufe. Firft, be-
caufe God will give more grace unto one,then un-
to another 5 where he doth intend to make a great
building of grace, there hee will lay a deepc foun-
dation of godly forrow : and on the contrary,
where he doth intend to beftow leffe grace, there a
l99
v
6*£*eft.
A»flv.
200
Pauls Corroerfion,
Idler foundation will ferve : as in a temporall
buildings no wife man will lay a great foundati-
on to a little houfe, but will proportion it accor-
ding to his building. Secondly, becaufe he feemes
to love fome above others, hee exprefles himfelfe
moreunto fome then unto othersmow where God
will expreffe a large meafure of love, there hee
will worke a great meafure of godly forrowj as a
father loves that childe beft that hee beats moft.
Thirdly, becaufe fome have a greater meafure of
knowledge then others , fome have received a
greater meafure of illumination then others : now
there is nothing more forceable to make a man
humble, then to be fpirkually irilightned 5 fo long
as a man or woman doth not come unto the true
knowledge of finne, and the excellencies that are
in Chrift and grace, he will never be humbled.
Thefeventh queftion, is this, what is the leaft
meafure of humiliation.
To this I anfwer, theleaft meafure of humilia-
tion neceflary, is that which makes a man beleeve
in Chrift: viz. makes him to flye unto him, and
to prize Chrift above all things: as the Prodigall,
he did not at the firft goe unto his father* but hee
confidered of it, and when hee fees no way to e-
fcape, then he faith, I will goe unto my father 5 fo
a Chriftian that hath the leaft meafure of humilia-
tion and godly forrow , it will make him to flye
unto Chrift ; the leaft meafure will give him fuch
a fight of finnc,and fuchaglimpfeof glory, that
hee will. prize it above all things, it will fhew him
rhat
Pauls Conyerjion.
20 1
that there is no way toefcape hell , but by going
unto Chrift ; that nothing will fatisfie for fin,but
the blood of Chrift, nothing fo excellent as grace
and holinefle is : it will tell him, that he that will
beeChrifts Difciple, muft doe thefe two things.
Firft, he muft deny himfeife, he muft renounce all
truft and confidence in any thing for falvation
without Chrift: and heemuft deny all abilitie to
worke that which is good without the Spirit. Se-
«ndly, he muft take up the croiTe, that is, he muft
ffer what God will have him3 cither in his name,
or body, or goods : this is the laft meafurc requi-
fite, without which thou- wilt not receive Chrift 5
and thus much for this laft qucftion.
Isitfo, that humiliation is foneceflfary, to the
right receiving of Chrift and the Gofpell , this
fhould teaqh us to confider our condition and e-
ftate, whether we have this condition in us or no :
let every man by this try his condition , whether
he hath received Chrift or no , and this, muft not
be outwardly but inwardly, not a forrow in fhew,
butinfubftancej and thinke not that a little fob-
bing and fighing will ferve the turne , a little rin-
ging of the hands,a few teares, and a little hanging
do wne of the head ; but it muft be a deepe humilia- '
ti$n, fuch a humiliation that proceeds from the
fpirit: in Romanes 8. 1 J. ym have not received the
fpirit agaim to feare, but the fpirit of Adoption : you
oncehadaflavifh feare, a feare contrary unto this
true feare, which was the fpirit of bondage^ but
you (hall not have it againe : but that humiliation
Dd fhall
Ffi.
Rom.g.if«
Pauls Conloerfion,
objeft.
(hall proceed from another ground ; namely,from
thefpiritof Adoption, whereby you (hall feare
him, not as a Iudge, but as a Father : therefore Jet
every man enter into his owne heart : and fee whe-
ther this condition bee in him, or no, andthinkc
not to come unto Chrift, or to bee ingrafted into
Chrift without it : for as I faid, howfoever it is
not (imply neceffary, on Gods part , yet it is ne-
ceffary on our parts, becaufe wee will not receive
Chrift, and the Gofpell,till we be thorowly hum-
bled. And that you may fee the neceflity of this
duty of humiliation: I will (hew you in five par-
ticulars, that a man cannot receive the Gofpell ex-
cept he be humbled.
Firft, a man or woman muft be humble, or elfe
he will not receive Icfus Chrift. To receive Iefus
Chrift, is the firft aft of the Gofpell : and there-
fore we preach the Gofpell generally unto all, that
whofoever will, may have Chrift: but you muft
firft receive him, and this you will not doe till you
be humbled ; till yee thinke you ftand in need of
Chrift, till then, you will thinke the worke too
great, and wages too fmall ; as for example, K^i
woman muft firft receive her husband, and bee united
unto him, before jhee can bee made partaker, either of
his riches , or honour : fo before a Chrijlian can bee
made partaker of the benefits of Chrift^ he muft deny
him f elfe , and cleave wholly unto Chrift: and re-
ceive himfoy as to be ruled by him, and tofuffcr for
him.
But forae men will fay, this is too much, what
muft
Pauls Corft>er(ion.
mud I fo receive Chrift , that I muft forfake all
things for him i
To this I anfwer, it is no marvaile though thou
thinkefo, becaufc thou art not as yet humbled,
but if thou vvert humbled, thou wouldeft never
fticke at any thing 5 when a man is humbled, hee
is then in the condition, that hce (hould bee, both
to deny himfelfe take up the crofle, and to follow
Chrift : when a man is humbled,then he cares not
to bee trampled under foote for Chrift : to fuffer
difgrace, reproach and (hame for Chrift, but till
rhen,amanwillnot,fomethings a man will doe,
bornot-this : therefore it is neceftary to the recei-
ving of rhrefiofpell, that a man be humble.
Secondly, tp receive the Gofpell is to enter-
taine Chrift into the foule ; hee that entertaines
Chrift fo , muft retaine him , and continue with
him; he muft not take Chrift tor a day, or ayeere,
but he muft take Chrift, as a woman doth her huf-
band, for terme of life : nay, after life, and that in
fuch a manner with fuch a holy demeanor of him-
felfe, that he may not give the leaft occafionof e-
' vill that may be to Chrift, You muft take heed of
grieving the fpirit, and you muft refift the workes
of thedevillj if you contraft with Chrift, you
muft takehced of defpifing him, take heed of gi-
ving the Spirit a non-plus. And you muft continue
in all eftates, and keepe as the Apoftle faith, your
profeffion without wavering < I fay, howfoever a
man may praftife,and promife, and doe much for
Chrift, yet except hee bee humbled, hee will not
Dd 2 hold
203
Anfrv.
2.
204
Ol «fcii|-
Pauls Conyerfion.
hold out : and therefore we fee in many, that there
are bubbles of graces as if they would retaine
Chrift, and continue with him, they doe fomc-
thing, but they doe not perfevcre to the end, like
thofein Hebr. 6. 5. that have rafted, that is, pro-
fettcdj but fall away : and this was the fault of the
three grounds, they received the Gofpell, but
they continued not $ Chrift entred not into them
dcepe enough. Now the difference of the foure
grounds , was humiliation ; every ground was
plowed , but none plowed to purpofe , but the
fourth ground : when there is but an. outward
fhow df hplinefle in a man, it will not keepc his
colour alvtf ayes, it may glifter and cayrya (hew of
the right ftampe, but when it comes to tryall it is
but counterfeit, but when the fanftifying Spirit
comes, and toucheth the heart of a Chriftian,
and hee is thorowly humbled ? hee will never
loofe his beauty 3 heeis Gold, try him how you
will.
Thirdly, to receive the Gofpell, is to take
Chrift, and to part with all things for Chrift, ma-
king him his chiefeft joy, prizing him (oy that hee
will loofe any thing for him, like that wife Mar-
chant in the Gofpell $ which when he had found
the Iewell , went and fold all that hee had, and
bought it: there muft be a prizing of Chrift above
a mans felfe , hee muft part with all things in the
world, with husband and wife, with father and
mother, with brother and fitter, with friends, with
honour, and riches, pleafure, and all things elfe,
and
O
Pauls ConDerjion.
and account Chrift more then all things: now this
a man will not doe, till he be humbled.
But you will fay , What muft I forfake father
and mother, and wife for Chrift , or elfe I cannot
have him 1 this is a hard thing, the worke is too
great
there is not fure fuch need of Chrift or
grace, or at the leaft, Chrift will not impofe fuch
a burthen upon mee.
I anfwer, yea; you muft forfake all thefe things:
if you will not,you (hall never have him, this was
the fault of the fecond ground, there was both a
receiving, and a rejoycing in Chrift, and this was
:agood propertie, but yet there was not joye-
nougfybecaufe there was not humiliation enough,
the plow had not gone deepe enough, and there-
fore it was that they continued not , fome things
he would doe, but not all things for Chrift, but
when the heart is humbled,that is, when the plow
hath gone deepe enough in humbling a man ;then
hee will and not till then , make Chrift his chie-
feft joy.
Fourthly, to receive the Gofpell, istotruftin
Chrift wholly , to depend upon him both for
grace and falvation, and every thing elfe that is
good : he will labour to know the length,and the
height, the depth, and the breadth of the riches of
Chrift, he will lookeftill unto the precioufnefle
of Chrift, becaufe he will not have his mindeex-
ercifed about vaine andfoolifli things, and this no
man will doe, till he be humbled* no man will fee
his need till he be humbled, hee feares nothing, he
Dd 3 thinkes
205
:ix
0b]ett.
Anfw*
io6
Pauls Conner fion<
thinks he (lands in need of nothing, but when a
man is brought to fee hell, hee will cry for Chnft
and grace, then hee will prize things according to
their worth .; then he will fee fuch excellencies in
Chrift, that he never faw in any thing elfe; fuch an
infinitenefTe of puritie and holineffe , fuch aboun-
dance of fan&ification and redemption, fuch joy,
fuch glory, and fuch pleafure,fuch love, fuch con-
tent, as is not in any thing elfe 5 now he will deny
the world , profit, or pleafure, or any thing elfe,
and feeke, depend, and truft wholly in Chrift.
Fifthly, to receive the Gofpcll, is, to doe and
fuffer what is commanded him, as Paul in this
place. Lord 7 what wilt thou have mee to doe? as if he
fhould fay s I am ready both to doe and fuffer
whatfocver thou wilt have mee, and Paul was as
good as his word, as appeared by thofe reproches
and fufferings that hee bare for Chrift , alwayes
making ready to lay downe his life for Chrift,
now fuchadifpofition no man will have, fuch a
thing no man will doe till he be fir ft humbled. Yet
as I laid, a man may doe fome things as the dead
hand of the Dyall, it may perhaps point right at
one ftroke without the help of the mafter-wheeles,
but to goe round and miflenone it cannot; foa
carnall man may hit upon fome good dutie , that
God commands and refraine fome finne,that God
forbids, but to goe thorow he cannot , to take up
reproach and di/grace, to lofe his credit, tofor-
fake his friends, to lofe honour, and riches , and
pleafure, this he will not doe, till he be humbled $
therefore
Pauls Conyerfwn.
therefore labour to fee the neceffitie of this dutie
of humiliation, orelfe you will not doe all things
for Chrift, and labour to get the degrees of it, and
withall get the degrees of grace, and that will in-
creafe fpirituaJl forrow, and degrees of forrow,
makes degrees of joy : a man or woman that ne-
ver forrowes, or never had the degrees of forrow,
never truly rejoyced in Chrift, for asthefpirit
vyorkes grace, and grace workes true humiliation,
fo true humiliation works joy -y therefore you fee
it is neceflary ragaine there will be no fuffering for
Chrift, till there bee rejoycing in Chrift; a man
will not cither doe any thing , or differ any thing
for that thing, that he cannot delight in, therefore
labour to be humbled.
Now to helpe you in this worke , I will lay
downe fome meancs, by which you may come un-
to this humiliation of fpirit.
Thefirft meanes to get this humiliation, is ta
get the Iudgement re&ified, becaufe men cannot
fee finne, nor know it till then; and men will not
be humble, fo long as they remaine ignorant, but
when the judgement is re&ified, then hee knowes
finne to be the greateft evill $ Againe, a man will
notforrow, till he have a fit obje<5l for forrow, as
a blind man cannot fee any objed:,fo a naturall man
is a blind man, and hee muft have new eye fight,
before hee can fee finne to forrow for it, as finne-
and this is the re&ifying of the judgement; but
when the judgement is re&ificd, then it will for-
row for finne, and that in thefe refpe<£is.
Firft,
&#
1 * Meanes*
io8
I.
2.
Ifiu.59.2.
Pauls Corpperfion.
Firft, becaufe finne is of itsowne nature evill,
becaufe it is contrary unto the nature of goods ancf
of its owne nature, is an enemy unto God. The
Philofopher faith, if God bee the chiefeft good,
then finne is the chiefeft evill , from whence wee
may thus argue , that which is moft contrary to
God, is the greateft evill, but finne is moft con-
trary unto God -, therefore it is the greateft evill :
and the^eafon is becaufe finne is that which makes
the creature moft odious unto God. No crea-
ture, or thing, fo contrary unto the nature of men,
as finne is unto God, nothing makes God to loath
the creature but finne, all the imperfedions, and
blemiflies, anddifeafes,and infirmities of the crea-
ture, makes not God to loath it, if there be not a
mixture of finne with it, becaufe they are not con-
trary unto God : they fight not againft God, but
finne fights againft the purity and holinefle of
God 5 and therefore Gods hatred of the creature,
is onely a hatred for finne.
Secondly, to us it is the greateft evill : the argu-
ment ftands thus , that which deprives us of the
greateft good, is the greateft evill: but this- finne
doth, Ergo, fork doth deprive us of all things
that are good, but efpecially of two things>wher-
in ftandeth our chiefeft good. As firft it deprives
us of the beft outward good,which is God : as the
Prophet faith, Your fmnesfepar ate hettveene you, and
your God : and they keepe good things from you ; of
all other good , efpecially they hinder the com-
ming of grace into your hearts,
Now what grea-
ter
Pauls ConVerJion,
ter evill can there be, then this,to keepeboth God
and his Grace from us. Secondly , it deprives us
of thechiefeft good within us ; as for example :
Firft, it deformes the beautie and ftrength of the
inward man : Secondly,it weakens that grace that
is within, that is, it makes us unable to refift evill,
this is the nature of finne.
Thirdly, if you cannot fee it inthefe, then come
unto the effe&s that it workes, and it will appeare
to be the greateft evill. Firft, ic turnes all the fa-
culties and parts of the foule & body to evill, and
is the breeder of all diftempcrature , as feareand
horrourinthe foule. Secondly, it brings all the
evill that doth befall a man in this life, they all
come by finne $ all fhame, reproach, povcrtie, dif-
grace, punifliment, comes by finne s now if you
will but confider finne in thefe , you will fee it to
be evill $ butefpecially, you (hall fee the evill of
finne in a diftrefled conscience : what feare, what
amazement, what aftonifhment,and defpaire,what
forrow , what anguifh of heart is there i as upon
ludasy no reftitution will ferve , no comfort will
worke, no perfwafion will prevaile : thus if you
looke upon finne it will appeare the greateft evill.
Fourthly, finne is the greateft evill, if you con-
fider the medicine that muft come to heale it ,
Chrift muft lay downe his glory for a time, hee
muft abafe him felfe, hee muft come from heaven
to earth , he muft take our nature upon him, and
humble himfelfe unto a curfed death, before finne
can be healed, now put them altogether : finne is
E e evill
209
2lO
l.Meanes*
Pauls ConVerJion,
evill by nature : Againe it is cvill , becaufe it de-
prives us of the greateft good, both within us,and
without us, itisthecaufeof all difeafes, fhame,
and reproach j fuch an evill that nothing will
heale, but the blood of Chrift: looke uponfinne
thus claathed , and it will appeare the greateft e-
vill : Make confeience therefore of little finnes,
for they bring great evils -y though the fands of the
Seas be but little , yet a many heaped together,
make a great burthen, fo finne though but in an
idle word, thought, or behaviour, feeme to be but
a little finne, yet lay many of them together, and
they will breake the foule,and make it barren, and
unfit to good 5 if a man owe but little debts, yet
if they be many, if he looke and caft them up in
the totally hee will finde himfelfe prefently to bee
but a barikerupt ; fo it is with finne, what though
the finne be but a little finne , yet give this a little
vent, put it to a&ion, and this finne will proove a
great finne 5 give once confent, and in time it will
be a raigning finne: and when it is thus , then it
turnes the fouie into evill, lets it on a rage, impri-
fons it^ makes it to obey , and to be a flave to Sa-
than , now what greater cvill can there bee then
finne : thus much for the firft mcanes to get the
Iudgement redified, which will fee finne, foas
to humble it.
The fecond meanes to be humbled is this, you
muft labour to make your hearts fit to be humble,
and that you may doe this , you muft dot thefe
things.
Firft,
Pauls Ctnverfion.
Firft, you muft labour to get fotnt fenfe of holt-
nejfe, that is, you muft get the heart in a frame of
grace, for except a man get the fpirit , he will not
be humbled, but when there is holineffe bred in
the heart, then he will fee finne to be humble, hee
will fee finne out of his place. Take any heavy
thing , efpecially water, and in its place, it is not
heavy, but let it be remooved out of its place and
it will be a heavy burthen ; even fo will finne bee
unto you, when you have once gotten the fpirit,
you will then fee finne out of his place , and to be
a heavy burthen, thatyou will not willingly beare
it, but you will ftoope under it, and therefore the
more holinefle that any man gets, the more will be
his fight of finne; and where there is mod fight
of finne , there will be moll: griefe for finne, and
thisgriefeis alwayes accompanied with this hu-
miliation that I fpeake of; and where there is the
greateft humiliation for finne, there is thegreateft
doore of mercy opened; wherethereis mod: fence
of finne , there the heart is beft fitted for grace,
and in this cafe, the more tender of confcience,the
better Chriftian.
Secondly, if you would be fit to bee humble,
confider another thing, which is the punijhment of
finne, if you continue in finne, you (hall be damned,
deprived of glory : you were once good, confi-
der now, wherein your happinciTe confifts, con-
fider that you have an immortallfoule, and that
you muft be called to an account -> the ferious coq-
fiderations of thefe things, will make you to bee
Ee z hum-
ZU
m
I Cor. £.9,
Pauls Com>erfign*
verfe.
humble: Nebuchadnezzar when he is brought to
belikeabeaft, then he confeiTeth that the Lord is
God, and humbles himfelfc , even fo fhould wee.
Againe, doe but confider that all things are in the
hands of God, and that every one of yoa in par-
ticular are ; and that he is able prefently to difpofe
of you, as he will. Againe, confider that God is
alwayes every where, that hee fees all things, and
that he will judge all men,and that a day of judge-
ment, a day of departure to judgement is appoin-
ted unto all : confider alfo the feverity of the
Iudge, the fentence that hee will pronounce the
punifhment that he will infliifi, the eternity of the
time 1 1 fay, if men would but confider thefe things
wifbly, they would not goeon in finne, as they
doe : but the want of confideration of thefe
things keepes men from Chrift. For if the adul-
terer would but confider what the Scripture faith :
that no adulterer (hall be faved, or if the covetous
man, or drunkard, &c. that wholly devotes them-
felvesunto evill would but confider that in 1 Cor.
6.9. that none of thefe fhould inherit the Kwgdome
of God, they would not goe on in finne as they
doe. Againe , if they did bur confider that all
finne ends in paine,that every a& finne wounds the
foule, it would furely make them bumble, this is
that which the Lord complainesof in Deut. 32.
to 29* verfe: O thatmypeeple were wife , that they
would but confider with themfelves, viz,, their
finnes, their affMions, my lovein their deliveran-
ces y that is, Othat they would but looke backe
unto
™
Pauls ConVerfion.
unto the former account and fee what they have
done$for my love,it would caufe them to be hum-
ble: Dolour is the relu&ancy of the will , now
the Will will not ftrive till there bee a change
wrought, neither will a man be humbled truly,till
there be a thorow change in the foule 5 therefore
labour after holincffe, and get both a fence of ho-
lineffe, and a fence of finne, and this will hum-
ble you.
The third meanes to get humiliation is applica-
tion, you muft apply both what you have recei-
ved, and what you have paid together, and then
caft up the account : firft confider what you have
received from God, and what you doe prefently
enjoy 5 and then confider what have I paid , what
have I done, how have I demeaned my felfe, what
obedience have I yeilded, what thankes have I re-
turned? Againe confider the excellency that is in
grace, and then confider finne, that it is evill by
nature, that it is evill to me, that it brings forth e-
vill effe&s, except you thus wifely apply it,it will
not humble you, you will notfeele finne, or e-
fteemeit as a burthen, becaufe you will not fee it
out of its place. It will be as a heavy burthen
at the foote, which though never fo heavy, yet it
is not felt, it will not hurt a manfolong,as it lyeth
there; even fo finne will not be a burthen unto the
foule,till it be applyed unto the foule by the fpirit,
but when it is applyed, then it will bee like a bur-
then upon the backe, which a man will quickely
be weary of, finne will then clogge a regenerate
Ee j foule,
213
$.Memst
214
Pauls Conrperfion.
foule, and humble him, and this wifedome wee
may learneof thedivell himfelfc, when hee will
bring a man unto defpaire , hee will ftill hold out
before a mai his finnes, and that with aggravati-
on of them , th^t fo he may come unto the fight
of them: and then he will hold out the Iuftice,and
purity of God, that he will not let finne goe un-
punifhed, that he (hall not be faved, that fo a Chri-
ftianmay be out of meafure deje&ed: and thus a
Chriftian (hould doe if hee will bee humbled, let
him ftill fet finne before him, and that not only in
the generall, but alfo to apply it in particular unto
theconfeience; and efpecially, in cafes of relapfc,
for as figures added to Ciphers doe make the to-
tall the more,fo relapfe in finne is a great finne3and
a particular notice of them , will caufe great hu-
miliation. ,
Againe, let man fet before him finnes againft
knowledge,or great fins; and this will be a meanes
to humble you, for what is the finne againft the
holyGhoit, but finning againft knowledge upon
an obftinate will in defpight of God and the Spi~
rit: and that the finne of knowledge is a great finne
Afts 17.30. appearesin Acls 17. 30. At the time of their igno-
rance God winched ', that is, fo long as you wanted
the meanes of knowledge, both of knowing mee
and my Spirit, I little regarded it, Iwinckedat
it, that is, I efteemed it not fo great, but paft it o-
Lver, but now the caufe is altered, fince I came in
my owne perfon, and prcacht unto you: now 1
will not wincke at your finne as before, ^1 will not
' paife
Pauls ConVerjion,
pafle it over as I did before • but I will behold
you in another m^nher. After the knowledge of
finne to fall into it, and then not to bee humbled,
is to flight a finne , and to flight a finne after the
committing of ir, ismore dangerous then the UnnQ
it felfc, wounds the foule more, provokes Gods
wrath againft a man the more; as a fervant after a
fault committed, when his Maftertelshimof it,
if he (hall then flight it, as not regarding it, the
flighting of it, incenfes his Matter more agatnft
him, then the fault it fclfej therefore if you would
be humbled, apply finne unto the foule, and come
from the general], unto particular finnes, efpecial-
ly faften your hearts upon great finnes : that rule
in Logicke holds true, that generalls worke not,
but particulars are prevalent : As I faid before,
when finne lyeth like 3 burthen at the foote, it
hurts not, but when it is laid upon the fhoulders,
then it hurceth : faving knowledge brcakes the
heart, and humbles the foule : on the contrary ig-
norance hardens more and more: this wee fee in
lob. 4. in the woman of Canaan^ the reafon where-
fore (lie received not Chrift, was, becaufe flie wan-
ted knowledge, to know her ovvne eftate; generall
conference, and exhortations to receive Chrift will
not ferve till Chrift comes in particular unto her,
and tels her in plaine words, that (he is an harlot;
untill then, fhee little regarded him, then (hee can
beftirre herfelfe, then (hee can confefle , and bee
humbled: and thus hee dealt with -Paul in this
place, P*nl why ferfecutefi thoumee, and thus hee
dealt
«*
Iohn 4.
Ads 9.4.
Gen.j.ii.
lofaa ti.ifi
^Meanes*
Pauls Cony erf on,
dealt with i^idam , what haft thou done, haft thou
eaten,&c? thus he dealt with Peter, Iohn 21.15.
&c Love ft t bournes, feed, feed, feed, &c .* there-
membrance of particular finnes wrought a gene-
rail change in them, and mightily humbled them :
therefore, if you would be humbled , apply par-
ticular failings, and exclude none, and God will
not exclude thee: you know that which will take
a great ftaine out of a garment, will furely take
out a lefler : even fo feare not, but if God hath
given thee a heart to fee fome great finne, and the
aflurance of the pardon of that finne, hec will
forgive thee all finnes : thus much for the third
meanes.
The fourth meanes, to get humiliation, is this,
we muft labour to bring things unto a propinqui-
ty, that is, let vs looke upon finne paft, as prefent,
and fo neere at hand : for this is our folly , wee
looke upon finne , great way off , and that is the
reafon, that finne is fo little regarded of us, be-
caufe we cannot,as we might, fee how odious it is:
the Philofopher faith, that things a great way off,
are as if they were nor, they doe not hurt us, and
this is the caufe why men are not humbled : ex-
perience proves this, you know death is the terri-
bleft thing in the world, but yet becaufe we looke
upon it a farre off: therefore it is, that it doth not
affright us now : to hclpe you to bring things to a
propinquity, that you may be humbled, you muft
obferve thefe two rules.
Firft, I lay, you muft looke upon things th*t
are
Pauls ConVerfion.
217
are paft as prefent: confider that the finne that is
paftisas great a finne as ever it was, though it
feeme afarre off, that is, committed long agoe : it
is mans weakenefle to thinke othcrwife of finne;
a malcfadtor that hath committed a foule fa# a
long while agoe, if his pardon be not fued out, hce
may be condemned for that faerfion.
your forfeits arc much greater ifyoubreake with
God : if a Mafter giue great wages vnto his fer-
vant, it will bee but a vaine excufe, a falfe rea-
foning, if hee (hould thence conclude, that there-
fore he may be more careleffe then others ; nay ra-
ther he (hould conclude the contrary,tha$ becaufe
my Mafter doth thus and thus for me, therefore I
ought to be more careful and diligent then others:
andif it be thus before men, how can you imagine
that this will excufe you before God.
Secondly, you had moreneede to bee humble,
becaufe your knowledge is,or /hould be the more:
and therforein Ier.$. 5. faith God, I will gee into
the houfe &f the great men, for they know my name >
that is, they have more time to get knowledge
then others haue that are in meaner conditions ;
they haue not fuch meanes, fuch time, fuch op-
ponunitie to get knowledge as you haue; they
have many outward hinderances which you have
not -y but thefe have broken the yoke, wherefore a
Lyon fhall flay them, and that is, becaufe they be
ignorant I will not excufe them, I will take a ftrift
account of them, becaufe they ought to know me
better then others that have not the like meanes 5
that are not freed from the diftra<3ing cares of the
world as they were : therefore lee all in high
places labour to excell in grace, and abound above
others in fpirituall knowledge, and take an exam-
ple from the Nobles of Berea-> as they were more
honorable then others in regard of place, fo they
were above others in regard ofgrace; they fearcht
Gg the
22J
i.Redfon.
Icr. % .f .
xz6
Pauls Cofflperjion*
3. RCAfi**
6. Meanes.
iQh.f.3,
the Scripture, they abounded in fpirituall know-
ledge.
Thidly, confider that as your wages are more,
and your talents are more, and your accounts are
more, fo likewife your iudgements (hall bee more,
if you be an example either of euill to others, or e-
vill to your felfe: I fay the greater you are in place,
the greater fliould be your care, becaufethe grea-
ter isyour finne : Inferiors depend upon fupcriors;
confider I pray, if you bee eminent in place, what
a good example from you will doe unto others
that are under you i and on the contrary , whate-
vill will follow from being carleffc and prophane:
they will markc you for an example to eiiilhthere-
fore you fee that the greater conditions that you
are in, the more caufe you haue to be humble.
The fixt meanes to get humiliation is this, you
muft be earneft with God to get the fpirit; for this
makes the law effe&uall : the JJefh prefiteth no-
thing, it is the (pint that quickneth^ the law and
the letter of the law will not worke grace in you
no more then the flefh will , except the fpiric goe
with it: It is the fpiritthat alwaies enlighteneth
the minde and workes a change in the whole man,
and purs new habits on the faculties,and objc<5h fit
for thofe habits : and here now appeares the diffe-
rence betweenethe Law and the Gofpellj nothing
will makea man trucly humble without the fpirit.
If the Lord fhould fpeake unto you this day as he
fpakc heere to iW, yet if the fpirit did not fhine
into your hearts, it would not beeeffe&uall to
humble
Pauls ConVer/ion,
117
humble you : it is not the word, but the fpirit in
the word that is able to change you,and make you
new creatures, I fay, if Eliah ftiould preach unto
you, or one in the fpirit of Eltah^ hee would never
humble you-except the fpirit accompany it,it will
be but like the ftiaking of the earth unto the Iay-
ler, ^Afts 16. but it muft bee the fpirit that
changes your hearts : but when the fpirit conies
and gives but a gliraps of that light in thefoule,
then hee can cry to Paul, Sirs, what (ha// wee doe
to bee fatted? Felix at the preaching of Judgement
can tremble, but it is the fpirit that opened Ly-
dias hart to beleeue $ I fay^ if you had /W, and
Eliah, and lohn Baptift that came in the fpirit
of Eliah ^ yet it were nothing worth if you get
not the fpirit : therefore be ye earneft with God
to get the fpirit, and never reft till you finde him
in your foule : and remember that there was a
rime when the Angel ftirred the water at the
Poole of Bethefda^ that they that firft ftepped
in were healed of what difeafe foeuer they had: So
there is a time when the Lord turnes , and
when «fae fpirit mooues the heart to good : let
vs make vfe of this opportunity , and ftrike
while the Iron is hott, and grinde while the
rhe windes blow , and watch cuery opportu-
nitie becaufe the fpirit will come and mooue
the heart , as the Angel did the water , that fo
wee may firft fteppe in and bee healed : there-
fore if you would get humiliation^ bee earneft
for the fpirit ; and you may haue him for asking,
Gg 2' it
iz8
Lukcii.131
Meanes,
ler, 31.34.
Pauls CoM>erfion<
it is Chrifts promife to give him , if you want
him, it is becaufe you docnot askc him^aske there-
fore that you may have him, and be humbled.
The 7th meanes is this, that as we muft get the
fpirit, fo we muft adde the word : it is true that the
fpiritis the only meanes to make us humble, it is
the efficient meanes, without which nothing will
humble us, it is as true alfo of the word : becaufe
the fpirit makes the word , as the inftrumentall
meanes to humble us, and therefore if you would
be humble , you muft joyne with the Spirit the
Word, and that'you may have the word effediual-
ly to humble you, you muft doe thefe things.
Firft, you muft labour to get the faving know-
ledge of the word , becaufe it is the meanes to
humble you, that is, the Word with the Spirit in-
lightens the foule: for as a man that is in the darke,
cannot fee any thing till hee have a candle, fo he
that is ignorant of the Word,he is in darknefleand
cannot fee his finnes in fuch a manner, as to hum-
ble him : or as a man cannot fee the motes that are
in thehoufe , till the Sunne fhine into the houfe,
though they were in the houfe before 5 fo hee that
hath not the faving knowledge of the Word in
his heart , cannot fee the ftverall windings and
twinings,and corners, & corruptions of his heart,
till by the Spirit he come unto the faving know-
ledge of the VfQT&.Ahab faw not the chariots and
Horfemen of Ifrael which CMicha faw,becaufe he
was Ignorant of the Word 5 and therefore the
Lord faith, Ierem. 3 1 . 34. theyjhali know meefrsm
the
Pauls Com>erjion<
the greateft unto theleajl, they chinke they do know
me, but indeede they doe not, but then they (hall
know me; that is, when I haue giuen them my fpi-
rit, and by the fpirit they haue attained unro the
true knowledge of the word, then they (hall know
me 5 they knew me before,and they knew finne be-
fore, but now they (hall know finne by the word
I in another manner then they did : fo Paul^ Rom.j.
j^faith,/ knew finne By the law, that is,I knew iinne be-
fore , but now I know finne by the word in ano-
ther manner then I did} I (aw it, but not with that
hew as I did, before the law had made mee to fee
things in another colour then afore : Labour,as to
get the fpirit fo to get the fauing knowledge of the
word : The Apoftle faith i Cor. 2.10. that the fpi-
rit fearcheth the dupe things ofGod-jxow thefe things
are (howne unto us by the word, they are plainely
difcouered unto the foule in another manner then
before; Knowledge workes a deepe impreflion
unto thefoule of a Chriftian , and fearcheth into
the corruptions of the heart, into the diuers lufts
of the fle(h, findes them poyfonableand hence is
humbled, for where there is the greateft know-
ledge, there is the greateft light, and where there
is the greateft light, there is moft filth feene$ and
where there is moft corruption feene,there is grea-
teft caufe of humiliation, therefore that the word
may humble you,iabour to abound in knowledge.
Secondly, as you muftknow the word, foyou
muft receiue the word as the word of God; if you
will haue the word to humble you, you muft re-
G gj ceiuc
lip
Rom. 77.
1. Cor.*, ro.
c>
23°
xThcf.i.iS.
Micah.54,
Pauls ConVerJion.
ccivc it as Gods Word and from God 5 for if it
doe come unto you, and be not received of you
as the Word of God , but as the word of man,
it will neither enlighten you nor humble you :
this is the difference bctweene the word that is
received , as from God ; and the Word , that is
received as from men : if you receive it as from
God, it will worke effectually in you, it will
make you to renounce the world , it will worke
feare and humiliation in you; but if it come as
the word of man, it will be flighted by you , it
willtakeno folide roote in you, it will wither
and bring forth no fruite in you : and therefore
the Apoftle rejoyces in the Theflalonians 2.
Thejfalonians 2. vcrf. 18. that they received the
Word of God from him , not as the word of
man, but as it was indeed the Word of God;
and therefore it was , that it
wrought
thofe
gracious effeds in them as it did, fo that no
Church was fo commended of Paul, no Church
fo eminent in grace, asthis Church of the Thef-
falonians was. And fo ^Adam in the garden
when hee heard the voyce of God , then he fea-
red 5 becaufe when the Word comes as from
God, then it comes with a force upon the con-
ference, then it humbles and cads downea fin-
ner , in CMicha 5. J.
2. Rule.
Ifaiah $8.£.
i?4
Levici&xj,
Pauls Court* erfion.
tinue with you, or clfc it will not humble you : the
nature of the bulrufh is, for a time to hang downc
the head, when it is over-preft with water, but
when it is dry ,. then it lifts up it fdfe againe; fo
there are many, that for a time will hang downe
their heads, and feerae to have this true forrow,
but it is but when fome judgement is upon them,
then they can humble themfelves, and cry and
wcepc: but when k is removed,that is, when they
are freed from the judgement, they are lifted up,
their humiliation is gone, now that you may have
this humiliation, to continue with you, you muft
doe as the Apoftle exhorts you, lames 4. 8. you
muft purge your hearts : that is, you muft purge hy-
pocrifie away that deceives you in the matter of
humiliation, and if yoaaskehowyou fhall keepe
your hearts humble, hee tels you how, Let^ faith
he, your joy be turned into mourning : that is, keepe a
tafte of finne, and the difpleafurc of God in your
hearts, and this will humble you ^ therefore you
muft continue in forrow : this was that which was
commanded the people of ifrael, Levit. 16.29.
7 'oufhall 'bumble your f elves, and doe no worke at all :
they muft feparate themfelves from all fuch
workesonthat day, which may bee a meanesto
keepe them from humiliation: for the obje#,being
faolden long on the faculty, it will at laft humble
us ; for our nature is like the fire if matter be
not upplyed unto it, it will goe out, fo if we keepe
not a fence of finne, humiliation, and forrow in
our heart, it .will dye. Therefore you muft take
_ paines
Pauls Cenferfion.
*V
paines with your hearts, and fet finne ftill before
you, Davids finne was ever before him, and Paul
was ever humble in remembring his finnes : there-
fore let this humiliation and godly forrow bee in
you, not like a land flood, but like a /pring: this
forrow muft ftill be running and fpringing and
flowing orelfe you will not remaine humble: I
confefle, it is true that they that have received the
fpirit, have not the fpirit of bondage to feare, that
is, to forrow hopelefie, but yet they have received
fuch a fpirit that keepes them ftill in awe r that
keepes them ftill in this forrow , that keepes them
ftill in feare ; but yet the evill that is in the forrow
and feare is taken away , becaufe of a mixture of
fpirituall joy, hope,and confidence,that they have
wrought in them by the fpirit.
The third is this, you muft proportion your
humiliation according unto your finnes $ if your
finnes have beene great finnes, then your humilia-
tion muft be a deepe humiliation : this wee fee in
dUnajfes^ as his finne was exceeding great, fo his
humiliation was exceeding great: it wrought in
him a great meafure of humiliation, and fo Peters
finne was great, and his humiliation was great, for
as the finne is greater or lefler, fo the humiliation
fhould be greater or letter, becaufe the greater the
finnes are, the greater fhall bee the judgement for \
them : and therefore when you can pafte over your
finnes, as little finnes, it is a figne that you are not
humbled, for if you were, you would then other-
wife conceive of finne : now where there is great
Hh 2 finnes
3. Eitfc.
2j6
rfe.
Pauls Conyerjion,
finnes forgiven, there will be great love, as the
ivommin the Gofpell, fhe loved much : that is, (lie
had many finnes forgiven her, therefore (heeex-
preft much humiliation and love unto Chrift. A-
gainc, lee every nun labour to feele their finnes
the more,that they may love Chrift the more $ for
that which the affections are mod affe&ed with,
that the underftanding apprehends moft, and then
the bent of the will followes, and a man may, if
he will, come unto this to fee finne in himfelfe, in
fucha manner as to humble him, and make him
to love God the more. As a man that hath a de-
fire to fee the Prince in a multitude, hee will ever
faften his eye unto him : fo if a man would but
faften his underftanding and minde upon finne,
he would at laft fee it to humble him, and this did
David in the finne of Vriah he brought his finne
unto this, that it was ever before him , no finne
humbled him as this did : And thus much for the
meanes of getting humiliation.
Is it fo that humiliation is fo neccflfary a condition
on our parts, though as I faid before, it is not Am-
ply ncceffary on Gods part, neither a fimple grace
becaufe there is no promife that follows it, but the
promife is made without exception of perfons,
or conditions generally unto all, Wbofoevermll,
let him come and take of the water of life freely,
that is, without any antecedent condition (faith
excepted): yet as I faid, except we be humble, we
J will not come in and receive Chrift, and without
Chrift, there is no meanes to bee faved, and this
we
/
Pauls Cont>erfion,
237
Pfal.5i.i7.
we will not doe till we be humble, therefore it be-
hoves you to examine your felves, whether you
have this condition in you or no: and now, that*I
may makeyou willing to examine your felves (for
except you be willing you will not) confider thefe
three things tomoove you hereunto.
Thefirft motive is this, confider that all that |
you doe till you bee humble is loft labour 5 you I
heare in vaine, you reade in vaine, you receive in
vaine, you pray in vaine, you givealmes in vaine,
till you be truly humbled. PfaL 51.17. thefacri-
fices of God are a broken and contrite heart , all the
prayers that a man makes, all thealmes that hee
gives, all the holy duties that he doth performe, if
they doe not proceed from a truely humbled
foule , they are unfavory things, and that for thefe
reafons.
/. Reafon. The firft reafon is this, becaufea
broken heart, is the altar on which we muft offer;
whatfoever we offer up to God , they are not fuch
as God accepts of, if they be not offered up upon
this altar , for the facrifices of God are a broken
heart, a truly humbled foule : for as in the time of
the Law , the Prieft was to offer up facrifices for
the people in all humilitie, fo Chrift in the Gof-
pell on the CrofTe with a broken and a contrite
fpirit, offered a facrifice for all his children , and
makes them acceptable unto God , yet except the
heart be humble, he will not accept of a finner.
//. Reafon. The fecond reafon is added in ifaiah
66. 2. hee will dwell in a broken and a contrite fit-
Hh 3 rit7
2.
Reafon*
1. Reafon,
Ifaiah 66.1.
il 8
3» Reafort.
lames 1.7.?.
a. Motive.
Pauls. Conner fon.
rit7 a humble foulc is a fit habitation for the fpirit,
now the fpirit dwels in the heart as the funne in a
rhoufe,by communicating his grace untothefoulc 5
where he will come into , and where the fpirit
will dwell, there he doth certainly love, and no
(boner doth he dwell in the heart, but he will fill
the hdart full of holinefTe; and on the contrary, he
will not come neere a proud heart : therefore if c-
ver you would have the fpirit to dwell in you,
syou muft get humble hearts.
///. Reafon. The third reafon is, becaufe except
a man have a broken heart, he will not beconftant
withChrift, he will ferve him but by halves and
fits, and not conftantly , now and then, as paffion
rules him 5 but when a man is truly humbled, hee
will keepe clofe unto Chrift : now a man that is
unftable, God doth not efteeme of as a friend,
he doth not cfteem him as a friend that is unftable,
becaufe he knowes not how to depend upon him,
hee ftands now with him , but whether he will
when he (hall need, whether he will hold clofe to
him or no he knowes not, and therefore the Apo-
ftle faith, that the unftable heart fliall receive no-
thing of God, lames 1.7,8, God will not accept
of any thing that he doth, thus you fee all is loft
labour, till you be humbled, men are unwilling to
loofe their labour in any thing, but much more in
this, if they had hearts to beleeve it.
The fecond motive is this, becaufe whatfoever
profeffiona man makes in religion , it is nothing
worth, till a man be humble , for what is the rea-
fon,
Pauls Conyerjton,
fon, that men doe not hold out in their profeflion
but fall away and loofe their firft love, but becaufc
they were not throughly humbled: for pride of
heart frnothereth that forme of feeming grace at
laft, that the corruption and hollow heartednefle
that was in them is made apparent unto all : now
that your profeflion is nothing worth , without
humiliation, till you be humble is cleere by thefc
reafons.
The firft reafon is this, except you bee truely
humbled, you wil witter : you will not hold out
in your profeflion, this was the quality of the firft
ground, the plow had not gone deepc enough :
they were not throughly humbled, there was feed
fowne, an open profeflion of Chrift, but it lafted
not, the houfe was builded, but the foundation
was not deepe enough, that which fhould have
kept the houfe from falling, was wanting,and that
made it to fall ; fo it is with men, becaufethey
want this humiliation: therefore their profeflion
and they doe not continue, but part willingly, one
from another: they will doe fomethings, but not
all things, and they will forgoe fomethings, but
not all things : and therefore our Saviour faith,
Luke 14. He that will not forfake all for mjfakey is
not worthy of mee : he is not worth the faving that
prizes not raee above all things whatfoever, and a
man will not prize Chrift , nor forfake all things
for Chrift, till he be humbled.
The fecond reafon is this , becaufc till a man be
cut off, that is, till he be humbled , hee will not
.•> grow
Ztf
1. Reafon.
2. Reafon.
204
$.Reafiw.
Pauls ConVerJion.
grow ftrong in Chnft , but hee will grow upon
fome ledgiments of his owne, hce will reft upon
fome thing of his owne: but when hee is truely
humbled, and fo cut off and ingrafted into Chrift,
he will grow peremptory in the profeflion of
Chrift, depend wholly upon Chnft for graceand
falvation and every thing elfe; hee will apply
ftrong refolutions unto himfelfe to doe good ;
he will not forfakeChriftand loofe the fweetnefle
that he hath in Chrift,for all the profits,pleafures,
and delights in the world : and hence hce will
draw fuch vertue from Chrift that will make him
withftand all loffes,and crofles,reprochcs,and dis-
grace that hee fhallmeete withall, that will feeke
to disjoynt him from Chrift; but this vertue none
can draw from Chrift till he be humbledjyou will
not grow ftrong til you be humblcd.-for felt wcak-
neffe to good, is the way to ftrengthen grace.
The third Reafon is this, till a man be humbled,
hee fowes his feed amongft thornes, hee fowes a-
mongft his lufts, that chokes and deftroyes what-
ever good duty he doth performe 5 you know men
will not fow their feede among thornes, becaufe
as the place is unfruitfull,fo it is unfeafonable,men
would be accounted unwife men in doing fo : fo it
is with men that are not humbled, they fow many
holy adhons amongft their lufts , and therefore it
is that they remainepoore in grace; tillaman.bee
truely humbled, finne is not mortified , and eve-
ric unmodified luft is a thorne to every feede of
grace in the heart, hinders the growth of it,burde-
neth
Pauls Conyerjton,
neth the heart and vveakneth grace, and therefore
the Prophet faith, in Ier.$. 3. that they fowed their
feed amongjl themes 7 and therefore it was , that it
profpered not, it tooke away all the goodnefle of
their a&ions,becaufe they were mingled with their
lufts^mingle lufts and grace together,and you will
never grow fruitfull ingood.
The third Motive is this, becaufe except a man
be humbled, he cannot have any found comfort;
for howfoever,as I faid,it is not a fimple grace,yet
it is fo necefTary a condition , that except we be
humbled,wewill not receive Chrift3nor come un-
to him s now all joy and comfort lyeth in the re-
ceiving of Chrift, and Chrifts accepting of you :
Confider what comfort Camand Iudas, and others
had, that did not receive Chrift 5 and againe,confi-
der the comfort that Peter and Paul, and dfary
Magdalen had in receiving of Chrift , and then
conlider whether they had not this condition, and
were not throughly humbled or no 5 it is true, the
other were humbled, but it was not the humiliati-
on of the fpirit, which is aworke of the fpirit,
but it was a worke of the flefh : now if our com-
fort ftands in receiving of Chrift , and if we will
not receive Chrift, till wee bee humbled , then
it ftands us upon to examine our felves , whe-
ther this condition bee in us or no , or whether
we have received Chrift with this condition or
no, if you have not, you may fufpedi your
felves, that you are neither Chrifts, nor Chrift
yours, for this is the firft fteppe unto Chrift,
Ii he
241
I«e.-4^
$ Motive.
24*
K^infxv.
Pauls Converfion,
he that is truly humbled is in the right way to fal-
vation : now if a man were to goe a journey, and
were dirc&ed to goe by fuch ^ hedge, or fuch a
Wind-mill, it ftands him upon t<3 marke diligent-
ly, whether he hath gone by fuch a place or not,
that Co he may know whether hee bee in the right
way to his journeys end; fo it fliould be with yon.
I haue told you that if you be faved, you muft be
humble -, that is, if you would goe unto heaven,
you muft goe this way, you muft turne at humi-
liation 5 if you mifte this crooke, the further you
goe on in this way of yours, the further you goe
from the right way to faluation and happi-
neffe.
But here a queftion may arife, that is, you may
demaund what forrow or humiliation this is,
that is Co neceffaric to the right receiving of
Chrift.
To this I anfwer, confider that there is a turbu-
bulent kind of forrow, which is not this forrow
which is required for the receiving of Chriftrl call
that a turbulent forrow which ends in defpaire,that
the children of wrath are pofTeft withall, fuch as
ludaij and Coin, and Achitopbel-, but this is not the
forrow,that I would have to be in you,but there is
another kind of forrow , which is a fad and deepe
apprehenfion of fin, when a man fees fin in fuch a
hue, with fuch a wadde, fo contrary unto God, fo
contrary unto his good , that hereupon he fo for-
roweth for finne, that hee feekes unto Chrift,
both as a father to helpe, and a Phy fician to heale:
y«J
Pauls ConK>er(ion.
yet we fay not, that this alone is proper unto the
godly, for many times they have bothjfometimes
the beft of Gods children have horrors of confer-
ence, and are affrighted with hell , fo that for the
prefent, they apprehend not Chrift, butthinke
themfelves to bee veffels of wrath: againe many
have them not , and ;yet are truly humbled , and
therefore we may fay of thefe 3 as the father faid
unto his two fonnes in the Gofpell : thofe that
have this firftkinde of forrow, fay in their paf-
fion, they will doe thus anc^ thus, and yet will
not 5 againe, others that have it not , though for
the prefent, they will not doe thus and thus , that
is^ though they be not humble as others are, yet
they will goe and continue with Chrift, and doe
what he commands them.
And here another queft ion arifeth,whether this
turbulent kinde of forrow be of abfolute neceili-
tie, that is, whether to the right receiving of
Chrift , it is neceffary that Chriftians have this
kind of farrow.
To this I anfwer; firft, that it is not the grea-
teft turbulent forrow that breakes the heart
and mollifies and foftens it , but there is ano-
ther forrow , which I call a tempered forrow,
and that forrow hath in it both a fight of hell,
and a fight of heaven, a fight of finne, and a fight
of grace in Chrift which farre exceedes this for-
row 5 for as it is with jdy,thegreateft joy is not
exprefTed by laughter, for thatisthegreateftjoy
that is the joy of the inward man, fo ic is not the
Ii 2 greateft
243
i.guejl.
\^infw.
*44, |
Pauls Conyerfion.
2.Anfa.
1*Anfx».
greateft gricfe that is expreffcd by teares,and as it
is not the greateft fire that makes the moft crack-
ling and noyfc, nor that ihc decpeft water thar
makes the moft roaring, fo is it not the greateft
griefeor forrow thatexprefleth it felfeby this tur-
bulent paflion of the mind 5 but the greateft gricfe
is nothing when a finner apprehends feme within,
and fees it in its owne colour , then it humbles
him.
Secondly , to tills I anfwer , that there are de-
grees of this forrow, and this arifeth from the na-
ture of men , fome men are of a more hardier na-
ture then others 5 and againe fome are of a more
fofter and tenderer difpofition : for example, fome
mens flefh will healefooner then others, though
the wound bee the fame $ fofome haue more fof-
ter and gentle natures , and therefore fooner
wrought upon : againe fome God intendes to
build a greater worke upon , and therefore hee
humbles them the more : againe, fome hee will
feafon aboue others, and therefore will hum-
ble them the more , that fo they may bee fit
for ir.
Thirdly , to this I anfwer, that although all
haue not the like meafure of forrow , neither the
fame apprehenfion of fin that others have,(& ther-
forc are not fo much caft downe in fuch a manner
as others are) yet it is not becaufe they are not
humble at all 5 but becaufe the condition followes
it fo clofe, that it hath not power to worke
that effect in them, which it doth in others, that
fee
■
Pauls ConDerjion.
fee the fame condition a firre off, or roc at all;
they apprehend Chrift by faith, and fo reconcilia-
tion through him^and therefore are not fo deie&ed
as others that fee him not thus: and therefore
bee not difcouraged, though thou finde that
thy humiliation bee not fo great as others , the
things may bee the fame; and the apprehenfion
the fame, but Chrift, the condition of thy peace
is apprehended neerc thee by faith ; and this
qualifies the tempeft of thefoulc, but Chriftis
not feene of the other as a Sauiour : and this
makes the differences as for example, there are
two men fet upon by robbers , the one fees no
helpe, or no way to efcape; and hereupon hee
is marveloufly affli&ed and aftonifhed becaufe
hee findes himfelfe vnable to rcfift or make his
partie good with them : but the other man be-
fet with robbers , fees another neere hand that
will ftand clofe to him ; and thereupon hee trufts,
hopes , and depends upon the man to helpe him,
this man fees the danger afwell as the other and
feares, but his feare is not a diftra6tcdfeare,neither
4S it fo great as the other, becaufe it is mixed with
joy and confidence, in that he fees a way to eicape,
yet he feares the fame that others feare,and is true-
ly humbled, and thankefull unto him that faves
him from the danger : thus it is with many Chri-
ftians, they that haue a turbulent kinde of for-
row,fee death,and hell,and finne, and damnation y
but hee fees Chrift fo farre off, that hee cannot
depend upon Chrift as a Saviour,and hence for the
Ii 3 prefent
245
2^6
Pauls Corfperfion.
lohn \6.$.
prefent is marvelloufly caftdowne, but hee that
hath the mixed forrovv (poken of5 fees the-famc in
the fame manner, but withall hce apprehends
Chriftasahelper, as a Saviour; and hereupon is
not fo much deje&ed and caft do wnc, as the other
and yet notwithftanding is as truely humbled and
thankfullasthe other: therefore labour to get a
heart fenfible of finne , that is, labour to know
dnncj and the evill of it3 and withall labour to fee
Chrift, orelfe you will bee over- frighted with
them : as a man that is in prifon for treafon, or a
great fad , hee knowes before whar Ccntcncc the
Iudge and Iury will paffe Qpon him , but he cares
not, if before he have got the Kings pardon : fo
if you know finne, and know the punifhment of
finne , but know not Chrift , you will have no
comfort in your knowledge : labour therefore to
get the holy Ghoft, for it is the worke of the holy
Ghoft to convince the world of finne. John 16.9.
a man is no fooner con vided , but there will be a
change wrought in him : for a man is then convift,
when hee is overcome every way , and thus the
holy Ghoft will convince you of finne : feeke
what way you will to keepcoff theftrokeof the
Spirit, yet you (hall not be able, and this ftroke
(hall humble you, if you belong unto God, a^it
did Paulin this place.
But you will fay, how (hall I know whether I
am truely humbled or no I For your better helpe,
I will lay downe fome fignes by which you may
examine your felves, and then accordingly you
may judge of your eftates. The
Pauls Corwerfion.
I. Signe.
The firft figne whereby you fhall know whether
you bee thorowly humbled or no, is this, if you
love much 3 it is a figne that you are thorowly
humbledrthis we fee in the woman in the Gofpel, j
and it is Chrifts commendation of her, that fliee
loved much,that is3fhe was fenfible of that which
Chrift had done for her ; therefore her love to
Chrift vyas exceeding great3 no labour too great3
nothing too precious for Chrift,and this we fee in
Paul alfOj Chrift did much foxPaul , and Paul
thought nothing too good for Chrift : therefore
peremptorily he concludes that he is ready 3 not
onely to fuffer 3 but to dye for Chrift ; feeing
Chrift faved my foule from hell, and that by fuch
a price of fo much worth3 as his owne blood was,
how can I then thinke that my life is too much
for Chrift 1 therefore examine your felves3 exa-
mine your humiliation by your love3 if you love
him not above all things, if you prize him nota-
bove all things, you were not as yet truely hum-
bled: and that I may perfwade you to love Chrift,
and grace, and holinefTe above all things confider
thefe two motives.
The fir ft motive is th is, confider the goodnefle ; t Motive.
of the thing that I perfwade you unto : the good-
nefle and excellency, that is in the things of the
world, makes men to love them: men will not
love any thing,except they fee forne excellency in
it3 or at leaft wife efteeme it fo3 but if it be excel-
lent then it winncs their love : fo it will be with
you in this, if you fee into the excellency that is
in.
24ft
2. Motive.
rams Lonverjton,
I Cor. X}!
in Chrift, and grace, it will winiieyour love, you
will prize him above all things: no man will prize
a Iewell till hee know the worth of it, fo no man
will prize Chrift as excellent till hee know him:
therefore labour to bring your hearts unto fuch a
frame, that you may fee that excellency that is in
Chrift, which you cannot fee in any thing elfe,
and then you will love him above all things.
The fecond motive to perfwade you, is this,
that this good you fee in Chrift is yours , if you
be his : now that which makes a man to love any
thing that he hath property and right in, is this,
becaufe it is his owne, and if you aske him where-
fore he loves his wife, or his child, or his goods,
hee will anfwer, becaufe they are mine owne : fo
till a man make Chrift his owne, he will not love
him above all things, but when hee is once come
to this, that Chrift is his owne, then he will prize
Chrift above all things , and love him above all
things; (mine owne) hath a great force, that is a
part of my felfe; fowhen Chrift is your owne,
when you have made Chrift a part of your felves,
then you will love him, and prize, and efteeme of
him, as you doe of your felves : and you will as
unwillingly part with him , as with the noblcft
member of your body; therefore examine your
humiliation by your love : I fay, not f if there be any thing that may fit his
humour
Pauls Conterfion,
n
humour, that he will hold, which is nothing but
vanitie and nourifheth not : but for that which is
able to feed the foule , and make him wife in all
fpirituall wifedome, which is the application,
both of the threatnings,and the promifes unto the
foule, this he lets goe as not worth thekceping:
and this is the reafon, why men remaine fo barren
and fruitlefTe,becaufe they doe not rctaine that,or
love that which would make them fruitfull inho-
linefTe: thefe men are like children that cry for
bookes,notbecaufe they have a defire tolearne,
but becaufe they may turne over fome gaudy or
gilded letters^fo thefe men,they come to Church,
and they heare, and they receive the Sacraments,
and they reade the Word, but not to learne to be
edified by them , but to play with fome golden
letters, to heare the folly and foolifhnefTeof him
that prcacheth himfelfe and not Chrift , or for
fafhion fake , or for fome other by-refped , but
not to this end , that they m3y bee buildedupin
grace.
The fecond part of the Word, is the Medicine
part, the healing parts f°r 2s there is power in the
Word to fill the foule full of grace, fo there is an-
other power in the Word to heale the breaches
and wounds in the foule : now hee that will finde
this faving power in the- Word, he muft be hum-
ble, he muft finde and feele himfelfe ficke of finne
unto death , then the Word hath this power to
fave and to heale , but if a man doe not finde
himfelfe fpiritually ficke, the Word will never
Kk 3 heale
2 54
Pauls Converfion.
4. Signt*
Ezek.3^.3^.
hcale him ; but it will be a quite contrary medi-
cine, rather a deftroying medicine then a healing
medicine,it will be unto him, like as the Sun is to
him that hath fore eyes, the more the Sun Alines,
the more offenfiue it is unto him , and the greater
paine it puts him unto. So it is with a man that is
not humble and ficke of finne,the more the Word
lights upon his finnc, the more heeftormes and
drives againft it: it is with him, as it is with a man
that is ficke 5 when men are ficke,then every thing
troubles them, then they will be humble;fo when
men are fpiritually ficke,then finne troubles them:
it is with them, as it was with Abfolon and David,
there was a rumour of warre,before there was true
warre ; fo it is with men in this cafe , they have a
kinde of warre in themfelves, they feele finne,and
are affrighted with it, but the warre is not true, it
is but a counterfeit warre,a feigned warre, becaufe
it is betweene the confcience and hell, and not be-
twcene the flefh and the fpirit , therefore examine
your felves by this , whether you be truly hum-
bled or no.
The fourth figne whereby you fliall know whe-
ther you bee throughly humbled or no, is this 5
when a man is little in his owne eyes, when hee
thinkes himfelfe worthy to be deftroyed, this wee
fee to bee the true property of a humbled foule, in
Ez,e . 3 6. Then [hall you remember your own euillwaies^
and your doings that were not good , and \hali loath
your felves in your owne fight for your iniquities^
they fliall fo remember them, that they (hall
thinke
Pauls Conyerjton,
think themfelues worthy to bedeftroiec^for then,
and not till then , is a man truely humbled. Lam.
3.22. faith the Church, It is thy mercy that wee are
not confirmed $ as iffliee fhould fay, lam wor-
thy to be deftroyed,and therefore it is 2 great mer
cy in thee to faue me : now if a man bee humbled,
he will bepatient,milde,and gentle, and louing,he
will patiently vndergoe reproach and fbame for
Chrift , and loue them that fhow no true loue
unto him ; on the contrary, you may fee ifa man
bee not humbled, then he is proud and impatient,
collcricke and angry : Danid was humble in the
matter oiVriah^ and Eli was humbled when hee
heard the judgement that was threatned againft
hishoufe, It is the Lord, faith he, 1. Sam. 3. Let
him doe what is good in his owne eyes 5 that is, I am
worthy of it,let come what will come: but if your
hearts rife with pride and impatience, your hearts
are not truely humbled and broken, for hee that is
the humbleft man is leaft in his owne eyes : finnc
will breake the heart of a holy man, and humble
him; but if you be not humbled, your hearts will
remaine ftiffe and ftubborne , that is, they will not
yeeld : therefore the more humility that a man
gets, the more is his heartbroken with finne, the
lefle hee efteemes of himfelfe : therefore examine
your felves whether you bee little or great in your
owne eyes, and accordingly judge of your felves.
The fift Signe, whereby you may know, whe-
ther you be throughly humbled or no,is this,exa-
mine your obedience unto Chrift y if the foule be
hum-
*J7
Lam.j.u,
1 Sam.3.18.
5. Signe,
I. Reafon.
2. Reafon.
%%
t*ut.7 vcrr^v*
humbled , it will ycild generall obedience unto
God. True humiliation will breed obedience in
you : now if you finde that you yeeld no obedi-
ence unto God,but you will notwithstanding pro- j
phane the Sabbath, and be drunke, and game, it is
becaufe you were never truly humbled, for if you
were, you would yeeld obedience : humiliation
fits the foule for obedience, makes it of a plyable
difpofition, and that for thefe reafons.
The firft reafon is, becaufe humiliation makes
a man to fee God, inhisholineffeand power: he
that before refpe&ed not God, when he comes to
this to fee the power of God will fubmit him-
felfe: an example of this wee have in Belchazer,
thit feared the Lord after he was throughly hum-
bled : but when a holy man with the power of
God, fees the purity and perfe&ion that is in God,
this humbles him more , and that alfo in regard
of his owne bafheffe, and vilene(Te,and hence pro-
perly the obedience of a holy man proceeds. O-
bedience depends -upon humiliation. As with
men when a man or woman fees the power of a
fuperiour,and that he is under his power ,then hee
becomes humble and obedient.
The fecond reafon is , becaufe humiliation
makes a man to defire the favour of God : now
you know, a man that defires the favour of any
man, he will doe any thing that may plcafe him,
he will yeild obedience unto all things, to all his
demands,toall his requefts, no labour and paine is
too great for to take for him, becaufe lie feekes his
favour
rauis kronyerjion.
favour, fo it is with a Chriftian, he will doe any
thing, or fuffer any thing for Chrift , that may
pleafehim, becaufehefeekes his favour, to have
familiarity, and inward acquaintance with God.
The third reafon is, becaufe humiliation makes
a man to chQofe God to be his Mafter,to be ruled
by his Iawes, to live under his commands, and to
obey him in all things : and this is true obedience
when a Chrift ian choofes God, an^ grace, above
all things in the world, otherwife it will not bee
free obedience ; as a fervant that ferves a wicked
raafter, he obeyes him, but it is forc't obedience,
^ibecaufe hee cannot otherwife choofe, for if he
Tbuld have his will, he would not fervehim: but
when a Chriftian choofes God to bee his Matter,
he will thinke nothing too much for him, he will
doe his will freely in all things.
The fourth reafon is , becaufe humiliation
breakes, and tames the ftubbornenefle of our na-
ture, and makes it gentle and plyable (I fpeake all
this while of the humiliation of the fpirit) unto
good : as a young horfe, or a young heifer, when
they are broken become tame, and gentle $ fo a
man that is truely humbled, that hath the ftub-
bornenefle and perverfnefle of nature broken in
him, hee will then yeild obedience unto God.
For example, take a man that is troubled in con-
fcience j who more humble, who more willing to
be reconcilcd,who more willing to obey then he?
or take a man that is broken in eft ate, though hee
was proud and high minded before, yet now hee
LI will
*J7
iMafitt*
4. Reafon.
r
-
JL^O
Aft.n.ij.
j. Reafim.
x auu \suiv t/1,1 jfv/rvt
will be humble, and labour by all obedience, and
fubmiflion to raife bis cftatc 3 for humiliation will
brcake the heart of all, but withall it foftens the
heart of a holy Man : this we fee in Paul. Atts 2 1 .
1 3 . When the Iewes would have perfwaded him
from going to lerufalem : he anfwers them. What
doe you medne to breake my heart > Wherefore doe
you weaken my defire * Pauls heart was fet in him
to fuffer many things for Chrift 5 and therefore
whatfoever hee meets withall that fought to per-
fwade him to the contrary, it pierc't him unto the
heart: if you then be truely humbled, theftub-
bornenefleof your nature is tamed.
The fift Reafon is, becaufe where there is true
humiliation, there is willingnes ofminde, and you
know a willing minde will fuffer any thing for
Chrift, and till then no man will : when a man is
willing to doe a thing , that which hinders him
pinches him ; but a man that is humble is willing
to doe any thing, or fuffer any thing for Chrift; he
will obey Chrift in every thing, becaufe hee fees
andfeeles the burthen of finne; and againe, hee
knowes the vertue and excellencie of Chrift, and
prizeth him aboue all things , fets him at a high
rate,and lightly efteemes and fets by, either profit
or pleafure : What is the reafon that men will not
obey:' but becaufe they value their lufts at a higher
rate then they doe Chrift 5 and this is becaufe they
are not humbled , they are not able to fadome the
length and the breadth , the height and the depth
of the excellencies that are in Chrift 5 but it is o-
thcrwife
^_^=
Pauls ConVerfion,
therwife with a regenerate man- nothing fodeere
and precious unto him as Chrift is, hee willloofe
all things, and part with all things, before he will
part with Chrift, hee will yeeld free obedience
unto Chrift, becaufe hee is throughly humbled.
The fixe fignc whereby you fliallknow whether
you be truely humbled or no,is this, examine how
you ftand afte&ed with worldly pleafures, world-
ly profits,& worldly joyes: are thefe delightfome
to you,doe you make thefeyour onely delight and
joy 5 then it is a figne that you were never as yet
throughly humbled, becaufefinne as yet is not a
burthen unto you ; for if a man apprehend finne
deepely, if he fees finne as it is finne,contrary unto
the nature, puritie, and holinefteo^ God hee will
not minde earthly things fo highly or principally
as to rejoyce in them only ; therefore examine
your hearts how you ftand affected with the things
of the world : and therefore the Apoftle faith, Let
him that is great in the world hee low in hisowne eyes :
he that is truely humble,he will prize Chrift, and
grace, and holineffe, as the greateft and moft pre-
cious and excellent things in the world : as for ex-
ample, a man that is ficke, when he is ficke then he
will takeno pleafure in any earthly thing, becaufe
hee is humble; but if you tell him that Chrift is
mercifull,that he will receive humble finners unto
fauour, he delights i|i nothing fo much, nothing is
fo excellent unto hitii as this ; but when he is well
againe, then hee delights in the world againe, and
the reafonis becaufe he was never truely humbled,
LI a but
259
6. Signe.
lames 1.
i6o
Dottrine.
Pauls Com>erfion,
but prizes the world, & takes more pleafure in the
things of the world, then he doth in grace: but it
is otherwifewith an humbled foule, that istruely
humbled ; and it will delight more in Chrift, and
grace, and holineffc, then in all the pleafures and
profits in the world.-therefore examine your fclves
whether you are more affe&ed with the world or
with grace, and accordingly you may judge of
your eftatcs, whether you bee truely humbled or
no: and thus much for thismeanes, and for this
point, we now proceed unto that which folio wes.
^indhee J aid Lord \ what wilt thou hauc meeto
doe?
The point is this JI bat fm is in it fdf full of griefe
andbitterneffe, and men ftallfinde it fo,fooner or lat-
ter. I gather it thus. Paul was affrighted with his
finne and trembled at it , it appeared unto him in
anuglyfhape; hence he cryes out, Lord what wilt
thou have me to doei that is,I am in a ftraight,I can-
not tell how to be freed from finne,and I will doe
any thing, or fuffer any thing for thee fo I may be
freed from finne : now I fee finne with griefe to be
a bitter thing : And fo K^idam faw the bitternetfe
of finne when hee hid himfelfe from God in the
Garden 5 andfo Dauidfaw the bitternetfe of finne
when he made the 5 t. PfaL How earneftly prayes
hee to be freed from it, to haue the fting of it taken
away, to fcele the favour of God againe, which
then he felt not i Now that finne is thus, we will
prove it unto you.
Firft, I fay, that finne is full of griefe and bit-
terncfle,
Pauls ConDerfion.
i6
T\
ternefTe, the Prophet calles it bittcr^in lerem.2.19.
Knovp> faith he, that which thou haft done is bitter and
evilly that is, you fhall find it bitter : nay it is bitter
now, if you tafte it 5 and it is alwayes fo^ though
you doe not alwayes feele it fo ; as the Serpent al-
vvayes hath a fting , though hee doe not alwayes
ufeit, fo though finne doth not alwayes appeare
bitter unto you, yet it is, and it appeares not bit-
ter oftentimes to fome , becaufe it doth not ufe
its fting alwayes ; but finne is bitter, becaufe it is
thecaufe of all affli&ions : I fay, finne is the fting
and edge of every affli&ion , take finne from the
affli&ion, andaffli&ionwillbebut a bulke with-
out a burthen, or as a Serpent without a fting, or a
fword without an edge : and on the contrary, no-
thing is bitter, nor hurts, if finne be remooved :
Paul had a good confeience, becaufe finne was not
joyned with it, and therefore the affli&ions , im-
prifonments, and reproaches, that he met withall
did not hurt him, they had no fting in them, in 1 .
Cor. 1 j. J 6. faith the Apoftle , The fting of death
is finne, and the ftrength if finne is the Law. That
which gives a fting unto death is finne, and that
which gives a fting unto finne is the Law; for if it
were not for the Law,there would be no finnc,and
if it were not for fin, there would not be any fting
orbittcrneffe in death. Therefore finne cannot
choofe, but in its owne nature bee exceeding bit-
ter and evill : and therefore eftecme how you will
of finne , now ; but if once you come to know
God in his power and greatnefle, then you fhall
LI 3 know I
Icrem.t.i?,
iCorliM*.
.
i6i
Pauls Conyerfion,
i.
i.Rtafon.
know finne to be bitter and cvill: and thereafon
is, becaufe finne makes us to fee God , as a Iudge
ready to caft us into hell, out of his prcfence, and
utterly to deftroy us : What was the reafon, that
Paul was fo affrighted and aftonifned in this places
but becaufe hee faw God in his power , and holi--
neffe s and finne contrary unto the pure nature of
God : And what was the reafon that the Iaylor
was fo affrighted? was it becaufe the prifondoores
were opened ? no, but becaufe hee apprehended a
wonderfull power in God ; there was a glimpfe of
the power of God , that (hone into his heart, and
this was that which fo affrighted him : fo you fee
that the more that any man fees into the power
and Majeftie of God, the more bitter will finne
beuntothefoule: as wee fee in ludas, he faw the
wrath of God,and then finne became bitter unto
himrnow there is a time when God beares the bur-
then of his children, and keepes it off from them $
elfe with Judas they would finke under them : a-
gaine, fometimes hee doth not lay it upon them,
but they lay it upon themfelves 5 but if God lay it
on, they fhall fee finne to te a bitter thing.
Secondly, as finne is bitter, fo it fhall appeare to
befo, unto all menfooner or later, and that for
thefereafons.
The firft Reafon, is , becaufe otherwife God
fhould loofe his glory $ 1 doe not fay, that this glo-
ry fhall be taken away : for nothing neither finne
nor Sathan fhall take away Gods glory 5 becaufe
all things workeforhis glory: neither can any
thing
Pauls Conyerfion.
**}
thing addc unto his glory,but I fay,if God fliould
not make finne bitter unco men, fooner or lateralis
glory fliould be fufpended for a time , and there-
fore it is ufuall with the Lord to prefixe unto ma-
ny threatnings his owne name: the Prophets ufe
it frequently after that they* have pronounced
Iudgement againft rebellious finners, then they
adde Thus faith the Lord, andyonjhafl know that I
am the Lord , that is, becaufe you will rebell a-
gainft mee, therefore you (hall know that finne is
a bitter and terrible thing , becaufe I will not have
my glory fufpended, therefore you fliall beepu-
niflfied , that you may know finne to bee a bitter
thing.
The fecond reafon is, becaufe every finne is the 2 , Reafon.
breach of a juftlaw: now God will have theo-
bedience of every creature framed according to
his law, and all their anions muftbeefquared by
this rule. And the law is this, Doe this and live $
if thoa doe it not, thou fliall dye : So that the
Law is an Injundive Law, that injoynes either a
man to doe or to fuffer the penalty : that is, jn-
joynes punifhment to follow the breach of it : fo
that if a man breake the Law , then hee fliall bee
fure to bee puniihed. For God is zealous of his
Law, and hee will not pafle a finner in the breach
of it without fatisfaftion, becaufe every injun-
ctive Law, as it binds to obedience, fo it binds the
difobedient unto punifliment.
The third reafon is, becaufe #f the Iuftice of 3. Reafon.
God: if hefhouldnotpunifli finners when they
finne,'
264
Pauls Conrperfion.
ob\eft.
A#fw<
I, Reafon.
finne, if hee fhould not make them to feete that
finne is bitter, fooner or latter, he fhould not be
God : therefore faith Abraham^ frail mt the God of
All the earth dec right? Gen. 18. that is, fparcthe
good but punifh the wicked : it is equity that hec
fhould doe fo. And indeed if men punifh offen-
ders that breake the juft Lawes of their Prince,
(and it is equity for men to doe fo, other wife there
would be no order in the world, nor no re&itude
amongft men :) how much more fhall God c* For
all the re&itude that is in the creature, comes from
God : and therefore this being equity with men
to punifh offenders, furely it is jufticein Goijrto
punifh finners : it is his nature, for Iuftice in God
is God himfelfe.
But you will fay, it doth not appeare fo,that
God doth punifh offenders, for we fee wicked men
profper in their wickednefle, and they have no
bonds in their death , as lob faith ; they feele finne
not fo bitter as you fay it is, when on the contrary
the godly fuffer much.
To this I anfwer, thatftiens Iudgement is con-
trary to the wifedomeof God in this thing $ God
knowea better how, and when, and where to take
offenders then men can : therefore though God
doth fufpend execution awhile , yet it is not be-
caufe they fhall efcape unpunifhed * but for thefe
reafons.
Thefirftreafonisthis, he fufpends the execu-
tion of punifhment for a time, becaufe the time of
punifhrnent is not as yet come. You know the
Crownc
Pauls Converfion,
265
Crowne is not wonne till the race be runne out to'
the end, fo in this the full time is not come ; finne
is not ripe enough, but when it is full ripe, then he
will lance them, and this was the caufe that the
Lord did not punifh the Amoritcs , becaufe their
finnes was not full : it was not come unto the full
pitch, finne is growing all the time of a mans life :
it is like fruir, it is fooner ripe in fome then in o-
thers, and that is the reafon that fome goe a long
time in finne,and yet arc not punifliedjwhen others
are taken in the very fad: there is a bound and
ftint fet unto every mans finne , thither bee (hall
goe, and no further : and therefore the Apoftlc
faith, Rom.i. 5 .that fome arc kept tilitbt revelation
$f Godsjujl Judgement , till he reveale himfelfe in
his juft Iudgementj this time is not yet come, and
therefore it is, that they are not cut off. Againe
the Apoftle faith in another place .• What if God
will fuffer with great patience, the veffels of wrath
fitted for deftrufiion ? that is, what if God will
beare with fome a great while, and punifh fome
prefently < What doth it advantage them, have
they caufe to boaft themfelves, er rather were it
not farre better for them to bee cut off prefently,
thcntobeefparedawhile, and then to have the
judgement the greater i therefore when God will
make his power knowne to men , hee will fuffer
them with great patience, that hee may give the
greater ftroke : it is true, men cannot conceive how
God can beare, and be fo patient towards wicked
men : but you muft know that He is full of pati-
M m ence:
Gen.if.!
Rom.M.
Kpoa..?****
i66
i.Reafon.
3. Rufon.
L
Pauls Converjion.
encc: it is his nature, he is patience it felfe, though
patience be a quality in us, yet it is not fo in God,
it is his eflTcnce.
The fecond reafoft is thisr hee beares long with
wicked men, for the propagation, andincreafeof
mankind s for if hee (hould punifh menasfaftas
they offend, and defcrve death, how (hould the
Church increafe , how (hould the Church ftand,
this were to overthrow and weaken his owne
power j but God is wife and kno wes better how
to turne the evill intentions and deeds of men, for
the good of his Church : as for example, if a
Captaine upon fomc generall fault committed by
his fouldiers y if hee (hould execute all offenders,
this were the way to deftroy his Army, and foex-
pofe himfelfe unto the hands of his enemies, there-
fore he takes but a fcw, here one, and there one, to
make the reft to take heed they fall not againe :
thus doth God, hee doth not infli& punifliment,
that is, prefenr death upon allfinners; but takes
here and there one, to make them palpable exam-
ples unto the reft ; as wee fee daily, how the Lord
meets with the fins of men y then when they lead
thinke of finne or God.
The third reafon,why God doth patiently beare
with offenders,is this,#* doth it for the good of fonte
that arc yet to be called, and therfore you know what
the Lord (aid unto the husbandman in the Gof-
pell, when he would have pluckt up the tares , let
them alone, faith hee, untillthe harvejl: yet how-
foever this comparison doth not alwayes hold
♦ true.
Pauls Com>erJt(jn,
167
true, for he did not forbeare the plucking of them
up, expecting any change, but only leaft in pluck-
ing up them, heefhould hurt the good feed ; for
tares will never be wheate, fo they that are repro-
bated, will never convert: yet it holds good in
this, hee lets tares grow, that is, he beares patient-
ly with wicked men , even with thofe that as yet
feemeto be fb, becaufe as yet they have not ex-
preft the fruits of their converfion 5 and therefore
for this reafon doth God forbeare long to puni/h
the wicked, left hee (hould deftroy the feed of the
righteous.
The fourth Reafon , Why God fuffercth long,
is this, that he may try the heart, how it will carry it
felfe towards him 5 not that hee knowes not the
heart before , but that the heart may now know,
that the Lord is patient , when hee (hall confider
how patiently God hath dealt with him, and how
long he hath borne with him ; for this makes men
more inexcufable before God, and moreafhamed
ofthemfelves, when they fhall call to minde,
what time, what opportunitie, whatoccafion they
have had to good, how they might haveftored
themfelves with grace, and made their peace with
him, and then how many finnes they have com-
mitted time after time , and then what checks of
confcicnce after, to reclaime them- I fay, if men
did but confider this, they could not but fay, that
God is patient.
The fife Reafon , is this, although they be not
affli&edas other men are, yet it is not, becaufe
Mm 2 they
4. Reafon.
5. Reafon*
268
Pauls Conyerfon.
i. Refreif.
.Rejpefl*
Prev.i.$i»
j. Rtfcta.
they are therefore notaffli<3ed at all, for indeed
they are affli&ed with thegreateft affli#ions that
can be; other mens afflidiions may feemetobee
greater , but yet not fo , but are lefTcr , whatfo-
ever they may feerae to bee, and that in thefe
refpe&s.
/. Reflect, Becaufe wicked men, they loofe the
fpirit, God denies them grace, and thatisthe
greateft affli&ion that God can lay upon any fin-
ner, namely, to deny grace $ this was the affli&ion
that God laid upon Saul, it had beene better for
Saul thatathoufand judgements had befalne him,
then to have loft the ipirit, the favour of God.
Now wicked men they loofe the favour of God,
they loofe the obtaining of faving grace, therefore
whatfoevcr they fecme to be, yet the truth is, they
are more affli&ed then other men.
2. Rejpeff, The profperitie of wicked mentis a
puniflimentjfor that which flayes men,is a punifli-
ment^but this the profperity of wicked men doth,
fit them for deftrudtion , and therefore the Wife
man faith, Proverb, i. 32. that prdjperitie and eafe
flaies the wicked, that is, the more they profper
and thrive, and rejoyce in their lufts, the greater
ftabb doth finne give them at the heart , and the
more irrecoverably are they fmitten; therefore
they have no cafcfe to brag of their profperitie.
3. Refiett, Is this becaufe they may wither and
die in their finnes, and that is a great punifhment ;
for becaufe they are not affiled as other men are,
therefore it is , that their fuperfluous branches of
iuft,
Pauls Conyerjion.
269
luft,and covctoufnefTe, and pride, are not lopt off,
for afflictions lop thefe off, which hinder the
growth of faving grace, as you know the fuper-
fluous branches of any tree, hinder the growth of
the other branches, if they be not cut off they will
make them to wither and die $ thus it is with wic-
ked men , becaufe they are not afflicted , they be-
gin to wither and grow cold unto good . The bo-
dy doth not fo much wither with age , as the in-
ward man doth by thefe lufts , theybreed a con-
futation in the foulc, that will not be recovered.
4. Rcftcft, Againe,though we fee them not af-
flicted, yet they have many afflictions which wee
know not : even as the godly have many inward
joyes and comforts in their hearts, which wicked
men never felt , fo wicked men have many ftrong
feares in their hearts, and many fudden flafhesof
the fire of hell in their foules , much hollowneffe
in their hearts , much forrow mingled with their
carnall joyes, and often affrighted with the jawes
of death, and arrefted with horrors of confeience,
though outwardly they feeme to the world, to be
the joyfulleft and happieft men in the world, yet
the truth is, they are the moft miferable and for-
rowfull men in the world , for as the inward joy
is farrc greater then the outward joy , fo the in-
ward forrow is farre greater then the outward for-
row alone : thus you fee the point prooved.
The ufe of this fhould teach us not to delude
our felves in the matter of afflictions $ in afflicti-
ons we are ready to conclude, becaufe our affiiCti-
Mm 3 ons
4. Re$e£t.t
Fft.
270
Luke 13.2.3.
Ad«y.
Pauls ConVerfion.
ons are greater then others , that therefore we arc
greater finners •, but here you fee the contrary, the
gregtcft finners are not alwayes outwardly the
greateft afflifted, for God ufes a great deak of
difference in afflictions, fomehee affli&s young,
he takes them when they are greene^ others he lets
them goe a long on the fcore, till they be old, yet
he will meete with all at laft, either fooner, or lat-
ter -, therefore thinke not that thou art a greater
firmer, or that thy finnes are greater then other
mens are, or that God loves thee Idle, becaufe of
thy outward affli<5iions : remember what the
Lord faid unto the Iewes. Luk. 1 3. 2.3. Thinke net,
faith hee , that the Galileans on whom the Tower of
Shiloim fell, were greater finners then you, or others
finners : thinke not becaufe judgement was in that
manner inffii&ed upon them, that they were grea-
ter finners: or that their finnes were greater, and
did exceed others : but except you repent, yeefhall all
likewife persfh ; I will meete with you, and you
(hall know that your finnes are as great as theirs
was$ and folooke upon every finne that God hath
puniflied, prefently, and the finne is as great ft ill,
as ever it was : as for example the finne of lying.
^yiSts 5. Ananias and Saphira they lyed, and you
fee what a judgement was infli&ed upon them, be-
caufe they had lyed to the holy Ghoft: cvena-
gainft that light which the holy Ghoft had revea-
led unto them, and yet you muft know that a lye
is not the finne of the holy Ghoft 5 for any rege-
nerate man, that is in the covenant, may through
infir-
I
Pauls Conlperjion.
infirmitie fpeake an untruth, and yet not finne the
finne againft the holy Ghoft; but I fay, the finne
of lying is now as great as ever it was, and he that
infflifted that judgement upon them, may MM
the like upon thee: yet y@umuft know that this
finne is not greater then other finnes ♦ but becaufe
men might take heed of this finne for the time to
come , he made them examples. Againe in Levit.
10.1,2,3. they that offered ftrange fire in the time
of the law they were ftrucken with death, not
that this was a greater finne then any now, but to
teach men reverently to draw neerc unto God ;
when we have to doe with any of the ordiaances
of God to ufe them reverently, and to come with
reverent hearts unto them. Againe, let uscon-
fider what judgements have befalne lyers , and
theeves, and prophaneners of the Sabbath, and
drunkards, and luxurious perfons, and cozeners,
and gameftersj that if wee be the like, the fame
judgements may befall us, as hath befalne them 5
let us fet thefe asexamples,to take heed of the like
finnes; as the Apoftle faith, 1 Cor. 10. 11. Thefe
things fell upon them for our example y&c. That wee
Should not luft erfion,
6.21. What fruit bad you then in thofe things where-
of you are now ajhamed: what will it availeyou to
doc that thing, that afterwards will fhame your
for though the rootc of every finne feemeto bee
fweet, yet the fruit of it is bitter , that is, both
fhame, and fbrrow, and death : and againe,on the
other fide, though the roote of every a& of god-
linefle be a little hard , and bitter to the flefli, yet
the fruite of it,is,honour and glory : And therefore
the Prophet faith, lere.2.19. that to finneagainft
God, is an evill thing and bitter, how fweet foever
it may feeme unto you : let this therefore move
you to hate finne, becaufe it will make you a-
fhamed.
The fecond motive , to move you to forfake
finne, is this,becaufe if you finne, God will beate
you : though election be fure, yet you (hall not e-
fcape corredion, which fliall be more bitter unto
you, then the fweeteft finne, Heb. 12.6. Hee fcour-
geth every fonne whom hee receiveth: if thou bee
Gods fonne, thou muft make account to feele
Qods rod. The Lord corre&cth his children,
when they finne, for thefe two reafons.
The firft reafon is, becaufe finne is finne with
God, in whomfoevcr it is, and he will be fure to
fcourge him in whom it is $ if thou runne out he
will fetch thee in,with hiscrooke^aqjj the fweeter
the finne was, the bitterer will the fcourging bee.
Rev. 3. 19. Whom I love I rebuke andchaflen 5 chat
is, I will doe it without exception of perfons.
2 Pet. 1 .4. lodgement mufi begin at the houfe of God.
Prrv.
Pauls Conyerfion.
Prov. i r.31. Behold the righteous jk how much more the
firmer 5 if a holy man finne hee fliall bee affli&cd,
then much more a wicked man. Andagaine, he
that foweth iniquity, jhall reape affiiclion .• hee thac
finnerh, muft expcdl the rodde, and it muft needs
be (b, becaufe Gods children draw the neereft un-
to him, and he hath faid, that hee will bee fan ffifed
ofthofe that draw neere unto him, Lev it. 10. 3.
therefore for the keeping of them cleane , they
muft be feowredjwhen they grow fouleand ruftyj
they muft bee caft into the furnace, when they ga-
ther drofle.
The fecond reafon is , becaufe his children are
the Temples of the holy Ghoft, wherein God
delights to dwell 5 and therefore he will not fuf-
fer any uncleanenefle to abide in them long, but
will quickclyfweepeitout, with the beefome of
affliction, as in Revel. 2.5. Remember therefore from
whence thou art falney and repent y and doe thy fir fi
workes, or elfe I will come unto thee quickely.
Ey, but I feelc nothing for the prefent.
I anfwer ; yet after, though not now, thou flialt
furelyfecleit, and in that thing that thou loveft
raoft , which of all other, thou wouldeft not bee
croft in, as David in his K^ibfolon^ and CMofcs in
his going into Canaan : for that is Gods manner;
if Ifrael loath Manna, God will make it to come
out at their noftrils. And fo thou fhalt furcly feele
thy finne, whatever it be, in the end : for as in the
mifderaeanor of youth,wc fow the feeds of after-
N n di/eafes
m
ProT.11.31.
Levk.10.3,
2. Reafon.
RctcLi^j.
r. ObjecJ.
<*Anfw,
j
274
Pauls Conrperfton.
2. Objeft.
Anfw.
iCor.io.iz*
3. objett.
difeafes3though not prefemly felt. So godly men
in their runnings out , fow the feeds of after-affii-
dions, though for a while that harveft appeareth
not above ground : fee it in David, in Salomon, in
L^/i, inFz>ziahy whether all they fmarted not
for it in the end •> and the longer it is deferred, the
more will come together : asthofe that are ficke
feldome, are ficke to purpofe when itcommeth,
becaufe many humours lye heaped together ,. and
lye infenfible a-while , and then breake forth at
once 5 fo when thou haft heaped a great many of
finnes together,the judgements of God will break
out to purpofe againft thee,fo that thou fhalt feele
the weight of them all.
Ey,but I am healthfull,andrich,and ftrongj and
mee thinkes5affli&ions are not neere me.
This is anfwered in 2. Corinth. 10. 12. faith the
Apoftle , Wee are not of the number of them^ that
compare themfelves with themfelves , and commend
themfelves-^ for they that doc thus are unwi/e:
for as the hiding of theSunne , brings darkenefle
in a moment, fo in an inftant3God can turne all up-
fide downe,and will doe it on a fudden, when you
thinkeyour felvcs fafeft.
I will commit it but once, if I might but com-
mit it but once , I could defirc to commit it no
more.
Remember, David numbred the people but
once, and committed adultery but once , Sicktm
and Dinah committed fornication but once, Am-
nio* committed adultery but once, Benbe* went up
to
_■■ r^.
Pauls Conlperfion,
to his fathers bed but once , Saul offered facrifice
againft the Commandement of God but once,
dfofes feared but once at the waters of ftrifc. lo-
fiah difobeyed God , in going to warre without a
warrant but once; Nadab and Ahibu offered ftrange
fire but once : thofe two thoufand three hundred
which were flaine for committing fornication, the
fame day they weredeftroyed j "(it is likely there-
fore they did it but once) yet upon them and upon
all thefe, the Iudgements of God were very hea-
vy, for once falling ; therefore finne not once.
Ey, but I am a regenerate man, and in the ftate
of grace ; and therefore God will deale tenderly
with mee.
So, firft, were raoft of thefe named before, yet
God fpared them not: fecondly,againe thou flialt
the rather be fharplier dealt withall, becaufeone
that draweth neere unto him in profeffion , muft
be more cleanethen others: thirdly, lob was in
the ftate of grace, yet quickly mooved, for hee
knew he could not efcape, as it is in lob 31. 2. to
the 33. verfe, in which hee concludes , that the
j wrath of God was a terror to him, and by reafon
of his HighnefTe, he could not indure: foalfoin
1. Pet. 1* 17. though hee bee a Father , yet without
re/peffs hee ]udgeth all men , therefore thinke not
to efcape, if thou finne, becaufe thou art afonne,
but rather expeft to be beaten the more.
But I may recover by repentance.
I anfwer, It is more then thou knowft, and that
for this reafon, becaufe repentance is Gods gift, c-
^__________ Nn 2 very
275
Jtfura,ifsj
4. ObieSl.
X PCCM7.
J. Obiett.
27 6
6. Object.
Anfrv.
Heb,u.i£.
1 Pet.1.17.
lob 34.11.
Pauls ConDerfion.
very time when it is renewed; if it be then his gift,
and in his power , then it is not thine, nor in thy
power to repent: mloh. 3. 8. thewindebloweth
where it lijleth ; and it is certaine, when wee have
once paft limites modefti* , wTee are in prtcipitio:
wee cannot ftay our felves till wee come unto the
bottome of the hill, except God ftayes us : David
I and Salomon, thought they could have gone fo
; farre, that they might have reclay med themfelves,
; but they were deceived; if thou cannot keepethy
fbulepure before thou haft committed finne,how
wilt thou doe to call it out, when it is once in i e-
very finne hardeneth the heart, and weakened) the
ftrength of the inward man.
But many have efcaped puniflimentj and fo
(hall I.
I anfwer, never any efcaped, but they had it ei-
ther inward or outward, fooneror later, though
they havebeene Gods dcareft children : Heb. 12.
29. even our God is a consuming Jire, that is, he is
zealous of his glory , to burne up and purge out
by afflictions, the corruptions of his children: and
in jr. Pet. 1. 17. every one to whom he is a Father,
fliall be judged, that is,affli&ed without refpeft of
perfons, according unto their works : fo lob 34.
11. hee rewards men according to their workes:
only this muft be added, the more wee judge our
felves, and the deeper we goe in humiliation, the
lefler God willaffliftus. Davidhumbted himfelfe
fo farrc that God lent him word , that all hjs fins
were pardoned. Yet what meafure of affli&ion
David \
— — — ^— - — - — ** *
Pauls Conyerjton,
David did need, that his heart might bee more
broken, that he fhall have $ and every one elfe that
belongs unto God : fo K^ikibs fained humiliation
did deferre^and lefTen his punifhment $ 1 fay, le/Ten
it onely, for notwithflanding he was flainc. E&e-
chiah tafted of fome affii&ions , yet becaufe hee
humbled himfelfe, a great fhowre of Gods ven-
geance fell not upon him ; humiliation is a meanes
to breake the fhower , and ftill the winde, and
calme the waves of the wrath of God.
The third motive to move you to hate finne, is
this, becaufe finne will take away your excellen-
cy 5 even as a ftarre that falleth to the earth loofeth
hisbrightneffe, fo when one that hath beene for-
ward in religion, falleth to earthly and carnal! de-
lights, then all his beauty, dignity, and excellency
vanifheth: 6^.49.4. his Jacobs hd. fpeechunto
Ruben, Thou hafi loft thy excellency thou art become
as tveake as a^tf^becaufe he had defiled his fathers
bed : nothing will take away a mans excellency
but finne 5 affli&ions, difgrace, imprifonment, or
the like doe not hurt a man , nay he may fhine the
more for thefe : as the torch appcareth the brigh-
test he darker the night is : fo if a Christian keepes
his uprightnefle he will fhine ftill bright, let men
doe or fay what they can 5 but it is finne that ble-
mifheth, and taketh away oar dignity, and excel-
lency 5 when a man keepes his uprightnefle, hee
walkes in his ftrength, but when hedefcends onto
any vanity ,or folly$ it is his impotency and weak-
nefle : therefore if you would notloofe yourex-
Nn $ cellency
277
$ Motive.
Gen,49.4.
278
Motive.
Pauls Cowerfion.
j. Motive*
PfaLi 8.13,14,
cellency, you muft loofe your finnes.
The fourth Motive to mooveyou to hate finnc,
is this, becaufe the leaft finne violateth the peace
of confidence, which is as tender as the apple of
the eye; and you know the leaft mote that is,trou-
blesit: finfle will fret and grieve the conference,
it will inrageand difquiet it: if a gaod confeience
be a continuall teaft, what a IoflTe is it to want it in
time of health $ but in time of fickeneffe and affli-
ctions how bitter will it bee to want it 1 If a man
admits but of the leaft evill thing, though but an
occafion of evill, reluttante Confcientia , that is,
againft his confeience, it doth notonely take away
a mans peace,but it galleth and vcxeth him excee-
dingly: for finnes in a mans confeience are like
thornes in a mans feete, though all were pluckt out
but one, yet that one is enough to trouble and
grieve him : on the contrary , fee what comfort
Paul had from a good confeience when he was in
prifon : and what forrow Adam had in Paradife
from an evill confeience : let this moove you to
hate finne.
The fifth Motive to raoove you to hate finne,
is, becaufe finne will bring upon you all manner of
mifcries : all themiferies and affli&ions that wee
tafte of here, arc meafured out to us for finnes
committedj and on the contrary, all the comforts,
peace of confeience, profperitie, and inward joy,
are all continued to us according unto thepure-
nefle of our hearts and wayes : as in Pfal. 18.25.
24. twos alfouf wight ,faith Davidjbefore him,and I
kept
Pauls Conyerfion.
kept my f elf e from mine iniquitk , therefore bath the
Lord recompenfed mee according to my upright nejfe :
according to the cleanneffe of my hands in his eyes
fight : and then in the 2 5 5& i6. verfes, both parts
are clearelyexpreffed, that he will walke more fro-
vvardlywith you, as you walke more fro vvardly
with him : and againe, as you walke more purely
with him, fo he will (how himfelfe moregraci-
| ous and loving unto you : as for example, goe tho-
row all the Iudges of Ifrael, and you (hall fee this
true 3 looke to Gedeon^ one finne was the deftrudi-
on of him and his houfe : looke to Sampfon^ that
finne of fornication, brought upon him fhame,im-
prifonment, and death.
i Againe, goe through all the Kings of ludahy
and you /hall fee that they profpered fo long , as
they profpered in grace, and when they fell into
finne, then prefently they fell into mifery, looke
to David, to Salomon, to Kehoboam, Ahab, to Aft,
UMamffeSj (frc Againe, looke amongft the Cmn*
thianS) fome were ficke, and weake, amongft
them for not receiving the Sacrament worthily,
fo all ficknefles in body, breaches in eftate,ill han-
fels in bufincfles , troubles from enemies, griefes
from wives, children, and friends, they all even
now in our dayes proceed from the finnes, which
you have committed. Againe, as I faid, all the
profperity, whether it bee outward in riches, or
honour, or wife, or children, or friends; or in-
ward, thefaving graces of the fpirit, they all pro-
ceed from your uprightnefle of heart. And needs
it/
*79
i8o
Pauls Con'VerJton,
6. Motive.
Iobji.*.
it muft be fo, becaufe if God be the Governour of
all the world , then it muft needs bee beft with
them that fcrve him beft , and worft with them
that offend him worft: this rule muft bee undcr-
ftoodof the Saints to comfort them, and not of
wicked men ; for they want affli&ions, and enjoy
profperitic in Iudgement : but with the godly it
is not fo , therefore they are like to tafte of both
in this life, according to their thriving in finne,
and going backward inholinefTej let thismoove
you to hate finne , that you may efcape thefe mi-
feries.
The fixt Motive, tomoove you to hate finne,
is, becaufe finne is avaine thing, itcanyeeldus
no true comfort or content ; and this we may fee
in the vanitie and changeablenefle of earthly
things, when we make them our onely joy, how
foone are wee deprived of them { for indeed, what
is our portion, or what can yeeld us any found
andfolid joy and comfort, but God and Chrift?
and fo lob reafoneth in lob 31. 2. what portion Jhatf
I hxvtwith God almighty? it is no fmall porti-
on, but a great portion to have Communion with
Him , to be fure of Him for a refuge in all trou-
bles , a Counfeller in all duties , a helper in all
wants to ftand by us, when all elfe forfake us : he
that knoweththe fweete confolations of thefpi-
rit, will account finne and the world but avaine
thing; I fay, nomanthatknowes the fweetnefle
there is in the Communion with God, will Ioofe
it for ail the plcafures of finne. lob 14.. hee fhow-
eth
Pauls ConVerfion.
eth the vanity of earthly thingsjfome conceive the
comforts of the Spirit but a vaine thing, but this
is, becaufe they never tafted of the fweetnefleof
the fpirit : there is no man but he hath fomething
that hereftcth his heart upon,as the Pfalmift faith,
Some trufi in Princes , fome in riches-, others in
their friends, but it is God that is the ftrength and
prop of every fan&ified mans heart , on which
every holy man and woman refteth ; now take
from any man that which is his prop and ftay, and
his heart finketh and dyeth in him like a ftone:
fo will the heart of a childeof God, when the
aflurance of the favour of God is taken away by
finne: therefore as the favour of God is fweeter
then life it felfc unto him , fo the very interrupti-
on ^nd fufpending of it, is as bitter as death : and
therefore in this regard, finne is to be hated.
The feventh Motive , to raoove you to hate
finne, is, becaufe finne is re files , if you doe but
truly confider the reftlefnefle of the heart, till it
be fandified , it will make you to hate finne : the
heart is reftleffe , till it bee fet m a good frame of
grace. Sinne is unto the foule, as a difeafe is unto
the body ^ a man that is bodily ficke will never
be at reft, till he be well: foa regenerate man is
never at reft till finne be healed in him ; wicked-
nelTeisof a reftlefle nature, according unto that
meafure it is found in any, as the Prophet faith, in
7/4/^57.20,21. where he compares the heart of
wicked men unto the raging Sea , that ftill is in
motion, purging and cleanfing it felfe j foa holy
Oo man
281
7. Motive.
Sinnc reftles.
Ifai.j 7.20.2 1,
28l
8. Motive.
Ezra p.*.
Pauls Conver fior^*
g. Motive.
iSan.i 2.7,8.
man is not at reft, whileft his heart is not cleanfed
from his finnes: let this therefore mooveyou to
hate finne ? becaufc it is reftlefle.
The eighth Motivc,to moove you to hate finne,
is, becauie finne is not acquainted with God , it
hath no familiaritie with him , it is not accufto-
med to ftand , or be in his prefence ; it ftands in
fuch termes with him , that the finncr dares not
looke upon God, or draw neere him without
fhame and feare : no wicked man dares doe thus,
fo long as any uncleannefle cleavcthuntohim-in
any degree. But grace breeds an holy acquain-
tance with God, and doth beget in the heart a
kinde of noble friendfhip and familiaritie with
God , which will make a holy man to abhorre
finne as a bafe thing , which befeemeth not that
purenefle of that friendfhip which hee hath with
Chrift: hence is that fpeech of Ezra, in Ezra g.
6. O nty God > I blttjhandam ajhamed to lift up my
face to thee, my God-, for my iniquities are gone y drc
that is, becaufe of my finne, I am afhamed to have
any. familiaritie with thee.
The ninth motive, to move you to hate finne,
is, becaufe if you live in finne God will fhow you
no mercy : you (ball find him not as a father, but
as a Iudge. The mercy and kindnefTe of God is
a great and effe&uall motive which God often u-
fes in Scripture, to move us from finne $ thus the
Lord dealt with David, in 2 Sam. 1 2. 7,8. I gave
thee thy Mafters daughter, and I made thee King
in his fteed,and if this had beene too little, I could
have
Pauls Converjion.
have done much more, wherefore then haft thou
done thus and thus, &c. Againe,in Micah 6.4. 5,
6,7. Omy people, what have I done unto you, remem-
ber what I did for you, when I brought you out of the
I And of EgjpH remember what B alack King of Moab
consulted, and what Balaam the fonne of Beer anfwe-
red him, from Sittim unto Gtlgall^ ejrc Againe, in
Deut.$2.6. Doe you thus requite the Lord, O foo-
lijh people andunwife : is not hee thy father that hath
made thee, and fashioned thee \ that hath bought and
eftablifhedthee, ejrc Gods dealing with us, being
foundly confidered , how, often hee hath fpared
us , and borne with us , how much hee hath
loved us, and done for us, is enough to breake the
heart of a regenerate man, and make him to hate
finne.
The tenth motive, to move you to hate finne,
is, becaufe finne makes you to breake your cove-
nants with God : and therefore the remembrance
of our covenants with God, is enough to con-
found us, and give an edge unto our forrowes
forfinnespaft, and confirmc us in our refoluti-
ons exceedingly for the time to come : what (hall
wee mocke God, faith the holy Mane* will hee
hold him guiltleffe that taketh his name in vainer
and will hee not fyrely require our vowes at our
hands ? Yes, certainely hee will, and that fpee-
dily : if wee ufe to breake our covenants often,
and begin to forget them, and the Genealogy of
them: therefore let this move you to hatefinncj
that you may keepe your covenants with God,
Oo 2 and
285
Micah 6. 4, S,
Delicti.*.
10. LM$.
t'trve.
z84
ir. CMo-
five.
5inne is a
chcife.
Pauls Corfperfion,
and fo efcape thofe judgements, which otherwife
will light upon you.
The eleventh moy ve,to move you to hate fin,is,
( bccmkfmm is atheefe : it will rob you of your
pretioufeft Iewell, and beft thing you have in the
world, which is your aflurance of ele&ion : for
what is the reafon that many have fuch heart-
qualmes, and pinches, and doubts, and fcares,
whether they bee God's or no, but becaufe they
let fome luft or other enter into their hearts,
which ftirres up the mufty corners of the heart,
and fo makes a foule fmell in the foule, which if
they had beene carefull before, they might have
prevented. Now how great a comfort it is to bee
allured, that hee is one of Gods ele& , hee that
hath felt it knowes what it is, though hee cannot
exprefTe it ; but if you have not felt it, you will
not beleeve it, though youfhould bee told it: to
bee allured of the love of God, and that all the
priviledges in Chrift , and that all the promifes
in Scripture belong unto a man 5 it is fuch a joy
as will raifc the heart, bafely to efteeme of all
earthly things , and to walke in Paradice as it
were, and to rejoyce continually in the medita-
tion , and affurance of thofe things, which are
appointed unto the eleft in the Booke of God ;
befides, not to feare death, not to be moved with
any Tyranny, or evill tidings, but to bee like a
fquare ftone that ftands eeven upon his owne
bottome, in whatfoever eftate hee is caft. Bur
all his affurance, joy, and comfort is loft, if
the
Pauls Conyerfion.
285
the heart bee but impure , and unholy towards
God. Wherefore let this moove you to hate
finne. # <
The twelfth motive, to move you to hate finne,
is, becaufe finne is the greateft tyrant that God
hath. The confideration what a tyrant luft is,
would make you affraid of finne , if you did
but know what vexation it would put you unto :
from which tyranny you (hall never bee freed,
till you come to give peremptory denialls unto
it in every thing : for when ftrong lufts poflefle
your hearts, they lead you about, diftraft you,
and weary you. Now what greater enemy can
any man have then hee, that drawes away the
heart of his fpoufe after him, from her owne hus-
band C What greater enemy can any chafte wo-
man have, then hee that entifes her to folly, and
to make her his whoore : beloved, finne drawes
away your hearts and afte&ions from God : you
are, or you ought to bee ChriftsSpoufe, then
thinke with your felves, whether finne be not an
enemy both unto Chrift , and unto your felves:
It is true, it may be it will promife you to make
fatisfa&ion, but performe nothings for while they
are yet living and quicke in us , wee are in this
ftraight $ either wee refill them,or not refift them:
if we refift them , they paine us , and weary us
out with imporcunitie : but if we refift them not,
then we put fewell unto the fire, and fo make it
the greater : and when the luft hath gotten more
ftrength, then it muft have more fatisfa&ion , and
Oo 3 when
12. UPfe-
five.
i%6
tivc.
Pauls ConVerfien,
when that is done, yet more will be defircdj as the
fire the bigger it grovves , the morefevvcll it re-
quires to feed it , and fo there will bee no end :
but it will grow, in infinitum, infinitely, till it
hath drawne you into perdition: therefore there
is no way, but to put it clcane out, and to quench
every fparke 5 to give no fewell to it at all, nor fo
much as to gaze upon unmeete obje&s, elfe (hall
you never be free from the vexation and tyranny
of it: but rather finke 'deeper and deeper, like
a man in a quick-fand. Let this moove you to
hate finne.
The thirteenth motive, to move you to hate
finne, is, becaufc finne will make you to come
weeping home, if ever you come 5 but if you
iio not come home,then,asthe Apoftle faith, your
damnation Jleefeth not; the longer you goe, the
neereryou are to hell, and further from God.
And therefore it is better for you to come wee-
ping at lad, then not at all- and who went ever
out from God, that fometimes had injoyed fel-
lowship with him , but they have come home
by the weeping crofle : for in this cafe God com-
monly drives them home with ftormes, if they
bae fuch as belong unto him. Hence the wayes
of the Saints are faid to bee hedged in with
thornes • if they keepe the right way, it is fmooth
and plaine, but if they ftep afide, they will meete
with thornes that will pricke and gall them : the
Scripture is full of examples:in Davtd7m Salomon,
in Manaffes, in iW,in Peter. Let this moove you to
hate finne. The
Pauls Cotcverfion.
The fourteenth Motive, to moove you to hate
finne, is, becaufe you can never have any true con-
tent, folong as you love finne and live in it: as
for example 5 Let a man but looke backe unto
former times before hee was called, and fee whe-
ther he ever found fo much contentment in any
thing, as he doth now, if his heart be perfeft to-
wards God, when hee walkes more exa&lywith
him. Againe, whether it hath not beene weari-
fome and rcftlefle, to have his heart drawne forth
to vanitie, and led up and downe with divers
lufts : This was Davids practical remembred my
forrowings in the night , and in the times of old,
what joy I was wont to finde in thee: every man
would live a contented life , and it is wearifome
unto nature to live in difeontent ; now that you
may haye true content, hate finne.
The fifteenth motive, to move you to hate
finne, is, becaufe finne will at the laft, whether
you will or no,make you to confeffe, and fay, that
you havMone very fooliflily 5 I fay, never any
man committed finne, but it brought him in the
end to fay, as David faid, in 2 Sam. 24. 1©. J
have done very foolifhly : and, to exprefle this, that
fpeech of Salomons moft excellent, Ecclefj. 15.
/ fet my felfe to know the tvickednejfo of "folly, and
the foolifhnejfe ofmadneffe $ as if hee could not
fufficiently , or eafily exprefle it , that finne will
make a man to fee, that there is nothing but folly
in finne at laft : and in 1 Tim. 6. 9. finne is called,
foolifhnejfe : hence then, it is extreame folly to
com-
x%7
14. cw$-
tive.
five.
1 5an«24*io,
Eccfct*.*;.
I TilDotf^
88
16. erfion<
thing of all finne : if you would not then part
with God, hate done 3 God and Mammon can-
not abide together no more then light and darke-
nefle.
Now if thefe will not move you to hate finnc,
then confiderfomc motives to move you to hate
it in regard of God. •
Firft, confider that God doth take notice of
all that you doe, he fees into the fecret corners of
your hearts, and makes a diligent fearch : I know
thy thoughts a farre off, ( faith GodJ and hce
knowes the intent of your hearts. Revel. 3. 8. /
know your workes , and patience, and fo forth, I
take notice of them, I knew them before you did
a<5i them ; therefore in every a&ion that thou goeft
about, fay, now God fees me what I am doing,
and hee knowes what I intend to doe : it ftands
me upon to carry my felfe uprightly in this adion,
leaft he meetc with me : for he is a God of pure
eyes, and cannot beare with evill in his owne.
You know what hee faid unto Nathaniel, Iohni.
48. I knew thee, before I farv thee: that is, thou
marvaileft how I came to know thee, but marvell
not, for I did not oncly know thee , but I alfo
know thy heart 5 therefore confider this, that
God fees you , and takes notice of your adions
and thoughts. Againe, confider that fo much
finne, fo much feed, and the more feed, the grea-
ter harveft; the more finne, the more punifhment:
therefore labour to hate finne.
Secondly, confider that when God doth ftrike
, Pp for
Revel. 3.8.
289
i Motive.
1 lob.48,
2 .Motive.
tZ
Pauls Cower fion.
& Chrift; thebcft, the holieft, andwifeft Tea-
cher in the world : lcarne of Mee, I am ready to
teach all, and to upbraid no man : and then in the
laft place,the thing that they muft doc, they muft
take Chrifts yoke, and (o they fliall be rid of their
burthen; thefummeof it is this, if you bee wea-
ry and heavy laden with your finnes, and have a
defire to be eafed, it is no more, but come unto
Chrift, and hee will eafe you: that is, if you bee
heavy laden with finne, Chrift is ready to take
off your burthen, and to put upon them theeafic
yoke of obedience and holinefle. Againe, in Efa.
57. / dwell in the high and mtghtie place , with
him alfo > that is of a contrite and breken Jpirzt,
that is, there is but two places that God delights
to dwell in, the one is in heaven, and the other
place is, in a humbled heart: nowfurely, hee will
not dwell there where he loves not 5 for to dwell
notes a fpeciall prefence with them , that is, hee
will not onely dwell in the heart, but hee will
make his prefence to comfort the heart -y and a-
gaine, inEfa. 66. 1 will bee mere unto them that are
humble, and that tremble at my words j that is, I will
take a fpeciall care of them that are humble: this
readinefle of Chrift to receive finncrs , is excel-
lently fet forth in the parable of the Prodigall :
How readily did the father receive a rebellious
childej evenfo ready, and much more ready is
Chrift to receive finners that are humbled : an ex-
ample we have inDavid, how ready was God to
pardon Davids great finne, when he had humbled
himfelfe}
Pauls ConDerJion,
himfclfe ; and the fame \vc fee in Peter, mdCo here
in Paul, The reafons of this point are thefc.
The firft reafon is, becaufe mercy plcafeth him,
as it is in Micba: I will pardon your tranfgreffions,
becaufe mercy pleaferh mec, that is, he delights to
(hew mercy to finners^and what man will not wil-
lingly doe any thing that plcafeth him.
The fecond reafon is, becaufe mercy is naturall
unto God,that is,it is his nature, for although mer-
cy be a qualitie in us,y et it is a nature in God, and
what man will not willingly doe any thing that
is agreeable unto his nature.
The third reafon is,becaufe God is rich in mercy;
a man that is rich, he will not refped; the giving of
a fmall giftjbut he will give liberally & bountiful-
ly ,and it is for his credit to doe thus : now if it be
thus with men, then how much more with God,
becaufe he is the Store-houfe,& hath thefountaine
in himfelf-and therfore it (lands with his honor to
give liberally, to be rich in mercy to his children.
The fourth reafon is,becaufe God is our Father,
and you know a father hath a tender affe&ion over
his children, and if it be thus with men, then it is
much more with God towards his children; thou
needft not to feare the milling of his mercy , if
thou be one of Gods children.
The confideration of this, that God is excee-
ding mercifull, fhould draw us clofe unto God,
that is,is God mercifull,then let us run unto him ;
this hoping of mercy, (houldwinne us to come
unto him; for what is that which makes a Tray tor,
Pp3 or
93
Reafon.
2. Reafon.
3. Reafon.
4. Reafon.
i.Ffe.
2?4
Pauls Conyerjion.
0b]e8.
Kjinfrv.
i. rft.
i. Htlft*
or a Malcfa&or after Hue and cry, to come in and
lay dovvne the armes of Rebellion, but the Pro-
clamation of mercy? and in hope of this he comes
in; Therefore when you heare that Chrift is ex-
ceeding mercifull, then come in: only lay dovvne
the armes of rebellion,and you (hall finde mercy.
objeft. Oh but faith fome , I would willingly
come unto Chrift , but alas , my finnes are fo ma-
ny, and fo great, that I feare Chrift will not re-
ceive mee.
Anfrv. To this I anfwer $ what if thy finnes be
exceeding great and many , yet they are not Infi-
nite, that is, they doe not exceed the price payed
for them. But God is Infinite in mercy ,and there-
fore exceeds all thy finnes. Againe,confider the a-
bilitie and powrer of God, he is able to make thee
cleane,and purge thee from all iniquitie^and there-
fore feare not the greatnefTe of thy finnes : only la-
bour to finde the condition , faith , in thee : and
then come and take of Chrift freely.
Secondly, if God be exceeding mercifull, then
let men take heed , that they wrong notthem-
felves in regard of falvation by the negleft of
thofemeanes, whereby grace is got: that is, let
men be humble, and then let them know, that
Chrift is mercifull : And that you may not put off
repentance , and the getting of grace , confider
thefe particulars.
The firft thing is this, take the time and oppor-
tunitie when grace is offered , that is, it will bee
good for you to ftrike while the Iron is hot ,
and
Pauls Conyerfion.
and grinde while the winde blowcs , and faile
when there is a faire gale $ fo it is good to follow
the ipirit in its motion : for as there is a time
when the fpirit is offered , fo there is a time when
the fpirit may not be got , and therefore it is, that
this time is foinfifted upon fo often in Heir. 3.
T0 day ifyee mllheare his voyce, &c. that is, there
is a time when God will not be found of us3though
wee would give a world to have but one motion
of the fpirit againe , one moment of repentance,
one offer of grace, butyoufhallnot : well then,
now you have the time and opportunity, that isy
the day of falvation 5 I offer you Chrift and fal-
vation, and you may have him if you will but re-
ceive him, that is, if you will but fuffer him to
rule in your hearts, if you will but acknowledge
him to bee your Lord and King ; you {hall have
him whatfoever thou art , or haft beene for the
time part 5 onely if you will be a new man for the
time to come : but if you will not receive Chrift
now, but refufehim, there (hall a time come, when
thdu wouldeft receive him, but then thou (halt
nor. Remember the five foolifh Virgins, CMattb.
2 j. They were fliut out of the marriage cham-
ber, and fo maift thou, if thou now refufe him.
Secondly , confider that repentance is not in j
thine owne power, that is, it is a turning of the
heart and cafting of a man into a new mould, the
fctting of the heart the right way , and withall
know, that there is a falfe repentance : Cain and
Efmy and Iudas repented, afwell as Pad and Peter j
and'
95
Helpe.
2