the lavv out lavved· or, the charter of the gospell shewing the priviledge and prerogative of the saints by vertue of the covenant wherein these foure points of doctrine are properly observed, plainely proved, both by scripture, and reason: and pithily applyed. viz: doctrine 1 that he that is in the state of grace lyeth in no knowne sinne, no sinne hath dominion over him. 2 that sinne though it doth not raigne in the saints, yet it doth remaine and dwell in them. 3 that the way to overcome sinne, is to get assurance of the love, and grace, and favour of god, whereby it is forgiven them. 4 that whosoever is under the law, sinne hath dominion over him. by that late faithfull and worthy minister of iesus christ. iohn preston. doctor in divinity, chaplaine in ordinary to his majestie, master of emmanuel colledge in cambridge, and sometimes preacher of lincolnes inne. preston, john, 1587-1628. 1631 approx. 24 kb of xml-encoded text transcribed from 6 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a09972 stc 20229 estc s115105 99850324 99850324 15515 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a09972) transcribed from: (early english books online ; image set 15515) images scanned from microfilm: (early english books, 1475-1640 ; 1252:16) the lavv out lavved· or, the charter of the gospell shewing the priviledge and prerogative of the saints by vertue of the covenant wherein these foure points of doctrine are properly observed, plainely proved, both by scripture, and reason: and pithily applyed. viz: doctrine 1 that he that is in the state of grace lyeth in no knowne sinne, no sinne hath dominion over him. 2 that sinne though it doth not raigne in the saints, yet it doth remaine and dwell in them. 3 that the way to overcome sinne, is to get assurance of the love, and grace, and favour of god, whereby it is forgiven them. 4 that whosoever is under the law, sinne hath dominion over him. by that late faithfull and worthy minister of iesus christ. iohn preston. doctor in divinity, chaplaine in ordinary to his majestie, master of emmanuel colledge in cambridge, and sometimes preacher of lincolnes inne. preston, john, 1587-1628. [20] p. printed by iohn wreittoun, edinburgh : 1631. signatures: a-b⁴ c² . the words "i that he that .. over him." are bracketed together with three brackets on title page, with the word "doctrine" reading down to the left. running title reads: the law outlawed. reproduction of the original in the henry e. huntington library and art gallery. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to 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coded from proquest page images 2004-07 judith siefring sampled and proofread 2004-07 judith siefring text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion the lavv ovt lavved or , the charter of the gospell shewing the priviledge and prerogative of the saints by vertue of the covenant . wherein these foure points of doctrine are properly observed , plainely proved , both by scripture , and reason : and pithily applyed . viz : doctrine 1 that he that is in the state of grace lyeth in no knowne sinne , no sinne hath dominion over him . 2 that sinne though it doth not raigne in the saints , yet it doth remaine and dwell in them . 3 that the way to overcome sinne , is to get assurance of the love , and grace , and favour of god , whereby it is forgiven them . 4 that whosoever is under the law , sinne hath dominion over him . by that late faithfull and worthy minister of iesus christ. iohn preston . doctor in divinity , chaplaine in ordinary to his majestie , master of emmanuel colledge in cambridge , and sometimes preacher of lincolnes inne . let not sinne therefore raigne in your mortall bodies , that you should obey the lusts thereof , rom. 6.12 . edinbvrgh printed by iohn wreittoun . 1631. romans . 6.14 . for sinne shall not have dominion over you , for you are not under the law , but under grace . these words are brought in thus , the apostle exhortes them not to sinne , but to give their members as instruments unto righteousnes , and to move them to this , he tels them that sin was not their lord now as it was heeretofore , and that it shall have no more dominion over them , and therefore he bids them strive against it : and then he adds a reason of this , because they were not under the law , but under grace , now christ hath changed their hearts . for while a man is under the law , sinne hath dominion over him , it tels him what to doe , but gives him no power to doe it , but you have the grace of sanctification to change your hearts , and enable you to every good word and worke , so that you delight in the law , after the inner man , albeit you see another law in your members roaring against the law in your minde , and bringing you into captivity to the law of sin , which is your members , as it is said , in the 7. chapter , and the 23. verse . whence wee may learne ? that hee that is in the state of grace , lyeth in no knowne sinne , no sinne hath dominion over him . now sinne is said to have no dominion over a man , three manner of wayes , viz. in regard q it hath no right to rule over him , it is no more our lord , but is as a servant that hath no dominion , but is said to offer violence to us , as if the king of spaine should rule over us , he hath no dominion over us . secondly , in regard it s not obeyed , for there it hath dominion , as a prince may have right to a kingdome , yet he be not obeyed , he hath no dominion . thirdly in regard though it strive against us , yet it never gets the victory , for though it assault us , yet if it get not the victory it hath no but , besides these scriptures there bee other reasons to prove that the regenerat man cannot lye in any knowne sinne , first , because hee that lyes in any knowne sinne : hath another for his lord and god , and so is an idolater , and so cannot bee regenerate , for hee yeeldeth to the same still , if it commands , hee obeyeth , god commanding him , hee neglecteth it , and therefore maketh it his god. secondly because he lyeth in any knowne sinne , will be unconstant in the serving of god , now god rejecteth such an one , for though the temptation to that sinne , being removed hee serve god , yet that sinne setting upon him , hee forsakes gods service , and obeyeth it , and when soever occasion is offered , he turneth to obey it , now such unconstancy god hateth , as among men a flower though it more beautyfull then a pearle , yet it is not regarded so much because it is fading , and a shippe may saile safe a great while , but yet falling upon a rocke maketh shipwracke of faith and good conscience , and such a one cannot bee in the state of grace . thirdly . because hee that lyeth in any knowne sinne , will if hee had like strong temptations commit all the sinnes in the world , as bee a man inclined to covetousnes or uncleannes , he would commit any other if hee were as much inclined to any other , now such an one cannot bee in the state of grace . fourthly because if a man have a good heart , no sin can grow there , because it is out of its proper place , and therefore cannot prosper as plants that grow in india if they bee sett heere wither , so every sinne in a good heart is out of its proper place , and wil not grow but wither every day more and more , but he that findeth sinne growing in his heart , his heart is not regenerat . fiftly because he must hate the word of god and godly men , for when a man is ready to commit sinne , the word is at him to disswade him , godly men disswade him , and therefore now if hee doe it and they still rebuke him , hee commeth to account the word a reproach and hee hates it and good men likewise , thus iohn is herods friend a great while , till he tels him of his beloved s●● , and then off goes head , so they hate god and wish that there were none , because hee resolveth to sinne , and god reproves him , and so hee cannot bee in a good estate : sixtly and lastly , because all his actions will have an evill tincture from that his sin , it so weyeth all he doth , so that nothing is currant in gods sight . as if a man were set to get honour , though he did not directly fall into that sinne , yet he squareth all his actions that way , he affecteth such persons that may further that his intent , so that sinne leaveneth every action of his , and whensoever any act of religion opposeth him , he then forsaketh all , as if a man have a project to get a harvest that is not yet come , all that hee doth is for that end , he ploweth , soweth , and the like , so it is with a man that hath a sinne and resolves to follow it , he by-useth all his actions by that , therefore god abhorres him : and all that he doth . first this is to try us , every man may know if he bee in the state of grace or no , if he lyes in the least knowne sinne that is , he is but counterfeit , if though he be admonished and told , that god will not have him to doe such a thing , yet he doth it : it s a signe hee is not in a good estate , as if a man knew , and were perswaded , he ought not to abound in idle speeches , and yet will , it is a signe he is not in the state of grace , so when he is cōmanded he ought to pray and yet doth it not , or doth it only for shew , it s a signe he is in a bad estate , for if hee knew its a sinne to be idle , and it comes into his minde that he should not , and is perswaded of it , and yet will ; it s a signe his estate is not good , so as for immoderat gaming , if one be told he should not , yet will vse it , all cariage is naught , certainely hee is bad , so for the lust of the flesh , the lust of the eyes , and the pride of life , when a man shall spend all his time , and find all his thoughts bent that way for any one of them , certaine it is his heart is not gracious , for then these thoughts would not abound in him , but thoughts of growing in grace , but if his morning thoughts be for satisfying of the flesh and the lusts thereof , or his secrets plots , he may justly feare its a reigning sinne , for when all his projects and thoughts , are upon one thing , as to bee in fine apparell , its certaine sinne reigneth in him , and so he is in the state of damnation , as a scholer that wholly aimes at vaine glory , and how to get honour and credit , that sin reigneth in him . but there were many which seemed religious men which had these infirmities in them in the scriptures . true , and many therefore not truely regenerated , but seeming only so , now many youths make a faire show , under the meanes , when faling into temptations fall away , but if they be not cōmanded or thinke of it , great faults may stand with true grace , but if they be admonished by their conscience or others , and told they must not doe it , then their estate is not good , for true grace cannot stand with these failings . now the signes whereby wee may know , whether wee live in known sinnes or not , are these , paul speaketh of the heathen , that they had a conscience that did accuse excuse them , but when a man doth not commit sin , being enlightned by a spirituall conscience , which is when a man hath a love to the contrary grace , and is caried with a certaine desire to doe it ( as men eate ) though there were no reward , and hate the sin and will not commit it , but a man may have a restraint from a naturall conscience , yet it may have dominion over him , because it is as a barking dog , that keeps the theefe robbing . when a man first doth not purpose to commit the sin . secondly hath reluctancy in the committing of it . thirdly grieveth afterwards , and riseth with a better resolution not to doe it . but if this proceeded from a naturall conscience it is nothing , but 〈◊〉 proceed from a spirituall conscience and hatred of sinne , this is a good signe . nintly , when after striving we have the victory , for we shal have the victory if we strive aright , this taks way their excuse , that say it s their infirmities , but if they lye not in sin , they wil have the victory over it , els thou art not a king , for a king is victorious , yet a king may have rebels , yea he may be wounded yet he keeps his power . so the saints may have many infirmities , yea they may have sound failes , yet in the end they have the victory . god shall tread satan under their feete wherefore the godly mans heart though he faileth sometimes is like a troubled fountaine , which though it be muddy , yet because their is a spring of grace in his heart , it worketh it selfe pure againe , and works out all the mud , therefore content not your selves with dislike of sinne but leave not till you have got the victory . tenthly , observe whether thou delightest in those , commit the same sins , if you doe you ly in sin whatsoever you pretend , they doe not only these things , but have pleasure in those doe them which is a signe of a desperate heart , for a man may be drawne to sinne by passion , yet his heart may be upright , but when he alloweth , and loveth it another , then there is no passion to lead him , but it s a signe his heart is bent to it , for its a signe of grace , when you love those excell in grace , it s a signe your hearts are good , so on the contrary its a signe of a corrupt and rotten heart , when wee rejoice in iniquity , as for example , suppose a man have a lust of uncleannes , yet disliketh it on another , and liketh these that excell in the contrary vertue , and grace , it s a signe he is in a good estate , and this is true , because in another a man hath no passion to leade him away . eleventhly , when a man shall commit a sinne , cleane to the contrary after perswasion , and long deliberation , that is taken from ieroboam example saul & ahab , these cōmitted their sinnes but once or twise as saul had a cōmandement from samuel not to doe it , he had many dayes deliberation upon it , yet he did which lost him his soule . david committed greater sins , yet god counted them nothing , because he did not cast god away but saul had cast off , so ieroboam set up the calfe on deliberation and contrary to the perswasion of the prophet , therefore god cast him off . this was balams sin who deliberated what he shuld doe , yet having a secret desire of reward , did curse israel which made god cast him off , this was the sin of francis spira who was smitten for committing of a sin of deliberation . thirteenely and lastly , when a man shall make no conscience of smal particular sins , wherein his iudgement is convicted that they are sins , it s a signe sin hath dominion over him , this is plaine by scripture , he that is not faithfull in the greatest , he may doe it , yet not be faithfull . againe by reason , if a small sin be a sin against god , then why make you conscience of the least , for god is offended with these as well as with the greatest , so if ye make conscience of the greatest of the dutyes of gods worship , why doe you not also of the least duties ? for god is pleased with these , as well as with the other , some say they will be religious , but they need not be so prease as some scrupulous men are , but let them examine themselves , if the least sins be sinnes , they must also make conscience of them , so if we must keep an houre of the sabboth , there is the same reason of the rest of the howres , so for idle speeches , and fashioning of themselves to the world , so if wee seeke for preferment or riches , it is contrary to the commandement of god , seeke not to be rich , for they drowne themselves in perdition and destruction , so wee must not keep company with evill and unsanctified men , examine how we practise this in all duties commanded , let us try our selves by abstaining from occasions , whether we refraine our selves from the temptations of objects , for our speech must be gracious , not by fits , but alwayes , so we must be diligent in our callings , if out of conscience we doe this we are faithfull , otherwise we are not , for the same god which commanded not us to kil , commanded us not to commit adultery , if then thou committest adultery thou offendest god , so moses would not leave an hoofe behind him in egypt , because god commanded him so to doe , know you not that no unrighteous man shall inherit the kingdome of god , so if we abstaine from foule sinnes , yet if not presently judge them to bee hypocrites : bee not many masters , sayeth s. iames. that is censure him not , for hee standeth or falleth to his owne conscience . 3. this should teach us to bee watchfull , and not to thinke our labour is at an end when we are in the state of grace , for sinne still dwelleth in us , and though wee have the victorie over sinne one day , it will fight against us the next daye , as in a garden the weedes will grow , because the rootes are not quite plucked up , and taken away , so sinne is in us , and therefore we must thinke it will fight against us and vexe us , and therefore i say , let us renue our strength . now for this we must doe these two things . first weaken sinne . secondly pray to god to make us watchfull . and so i have also done with the second doctrine , againe from the latter part of these words , or reason of the promise made unto them in in the former part of this verse , that sin shall not have dominion over them , because they are not under the law , but under grace , i gather this conclusion , viz. that the way to overcome sinne , is to get assurance of the love and grace of god , and that it is forgiven them , the reason why the apostle promises them sin shall not have dominion over them , is because they are not under the law but under grace , that is , they had assurance of gods love , and that it is forgiven them , this is proved from that faith purifieth the heart , and you repent and believe the gospell . now the reasons heereof are these foure especially , q. because it is the meanes to get the spirit , without which no sin is forgiven , which commeth by faith , for it is not receaved by the law , for so saith the apostle , receaved you the spirit by the works of the law or by the deeds of faith . secondly , the way to make us believe the promises , to make us believe that we are transformed into a heavenly nature , for when we believe the promises are true , that workes love in us , and love transformeth us into the divine nature , without which no sinne is overcome . thirdly because heereby we are able to resist the tentations which are either , for the injoying of good , or sleing of evill , so that these promises propound more good , then sin can harme , sinne threatned the love of outward things , but the promises propound eternall life , which is better then all things else in the world . fourthly , because we doe delight in god , for when we doe believe in god that our sinnes are forgiven us in christ , then wee looke at god , as on a mercyfull father , and then wee cease to delight in the world , & we begin to delight our selves in the lord. 1. first , for direction to teach us the way how to heale a sinne , and that it is to get assurance that is pardoned & forgiven , for legal terrours doe not heale a sin , but is faith that purifies the heart , and purifying pacifies it : as a traytor will not come in , when he heares a proclamation out for his death , but when he heares he shall ●ive and be pardoned , this makes him to come in , so we when we only fixe our eyes upon the legal terrours , we shall not heale our sins , but when we belieue they are pardoned , this heales them . but sorrow and a broken heart are required , for sinners to be assured of their forgivennes . this sorrow is not so much commanded , but it is that whereby god prepareth his servants hearts , to make them see what need they have of pardon and so they may aske pardon , but the sorrow commanded is that which followes beliefe , for the more i believe the promises , the more i shall grieve for displeasing him . but what is the way to get assurance of the forgivennes of our sins may some say ? i answere that that bee done which is to be done on our part . believed which god hath promised q , the things to be done on our part , are these , confession plainely and truely wee must confesse them to god , and to man , when we our selves cannot overcome them , secondly , contrition ) which is when a man is not stubborne , and resisteth gods will , and will please himselfe , to get his heart broken , & he saith as saint paul saith . lord what wilt thou have me to doe ? and then we are subject to his will , to him will i looke that is of a contrite heart . thirdly , desertion ) , or forsaking of sin , for he that forsaketh not his sins shall not prosper , which is when we having the like occasions , yet wil not give way to him , but follow our owne lusts . secondly , that that bee believed which god hath promised and that is , that as he hath said ; hee will forgive our sins , upon such and such conditions , so we believe it , and to make us to doe this , these motions may perswade us . q. because hee is mercyfull , in whose mercy there are three things , give our sins , that we may believe it . but i have comitted the sinne oft . yet god will forgive thee , though thou hast oft committed whooredome , yet i will forgive thee , if thou turne unto mee saith the lord , by the prophet of the house of israel . ier. 3. hence then to make some use of it , as our use is , we may learne not to deceave our selves , ●o think we are in the state of grace , when wee are not , for if we did truly believe our sinnes are forgiven us , we wold be healed , but if we have the same lusts , and keep the same company , which we did when we were not changed , it is a meere delusion , what soever we say or thinke . and thus much for the third point too , there yet remaines one more behind , wherewith wee will conclude the whole text , and that wee may draw from the contrary , to what the apostle heere saith , and indeed it is implyed , though not exprest . for if sin have no dominion over them that are not under the law but under grace , then on the other side must it needs be as true . viz that whosoever is vnder the law , sin hath dominion over him , that is , he that refraineth sin only for feare of the law , and of judgemnets , sin hath dominion over him , this is the case of them that refraine sinning , only for feare and for the salvation of their soules , or for educations sake , which have beene brought up in good families , or such as repent upon some amazement , like the bulrushes which hang downe their heads onely while the showre lasts , and that , first because all such as are not under grace , but under the law have not receaved the spirit , which commeth by hearing the gospel , and no creature can change one creature into another . as lead unto gold , or a wolfe unto a lamb , unles it be by gods spirit . secondly , to such gods service is burthensome , and violent motions last not long : they are weary in clamtering up an hill , all naturall motions are swifter at the last then at the first , but these are like the israelites who after a tyme , would have returned into aegypt againe . now then to end all with the tyme , let us q bee exhorted not to abstaine from any sinne , for feare of punishment , but consider whether thou wouldest serve god for gods sake although there were neither heaven nor hell ; it must be our meat and drinke , which men would doe though there were no punishment for the omission of it , blessed is hee that hungereth and thirsteth after righteousnes . 2. hence we may learne not to deferre repentance till death , sicknes , crosses , or age somes , then it may be you would not sin though with balaam you had your housefull of gold and silver , for it s not the abstinence from sin that god loveth , but the change of the heart . amaziahs heart was not right though he walked in all the wayes of david , these are the men that have made a covenant with hell and death , but god will dissanull that covenant , or it wil be but equivocal , many have sworne in their sicknes never to commit sin againe which afterward , they have committed againe with greedines , many have dyed in the same repentance . 3. labour to see your selves doing duties with as much love as you can , and with as little feare , because perfect love casteth out feare , & so beloved i have given you a briefe survey of the severall points contained in the portion of holy scripture , wherefore if you know these things , happy are yee if ye doe them , wherefore that yee may doe them , let us call upon god for a blessing on what we have heard . finis . amen . notes, typically marginal, from the original text notes for div a09972-e150 doct. reas. reas , reas , reas , reas , vse . obs , ans , rom 1 last , luke 1● , 1 pet , 4. 1 cor , 9 , ●● rom , 14 , 4. doct , 3 gal 3 , 2 ans. reas. reas , vse . 1 , vse , 1 obiect . ans ; quest. ans , hab , 6 , 2 , pro , 2 ● motiv● ans vse ●oct , 4 , reas , 〈◊〉 vs● the deformed forme of a formall profession. or, the description of a true and false christian either excusing, or accusing him, for his pious, or pretended conversation. shewing that there is a powerfull godlynes necessary to salvation, and that many have but the forme, but not the power thereof. in handling whereof these three things are plainely and powerfully explained and applyed. what godlines is. what the power of it. what the reasons why some have but the forme thereof. together with the meanes, and marks, both how to attaine, and to try our selves whether we have the power thereof or not. by that late faithfull and worthy minister of iesus christ. iohn preston. doctor in divinity, chaplaine in ordinary to his maiestie, master of emmanuel colledge in cambridge, and sometimes preacher of lincolnes inne. preston, john, 1587-1628. 1632 approx. 35 kb of xml-encoded text transcribed from 8 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a09956 stc 20215 estc s115055 99850274 99850274 15463 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a09956) transcribed from: (early english books online ; image set 15463) images scanned from microfilm: (early english books, 1475-1640 ; 933:15) the deformed forme of a formall profession. or, the description of a true and false christian either excusing, or accusing him, for his pious, or pretended conversation. shewing that there is a powerfull godlynes necessary to salvation, and that many have but the forme, but not the power thereof. in handling whereof these three things are plainely and powerfully explained and applyed. what godlines is. what the power of it. what the reasons why some have but the forme thereof. together with the meanes, and marks, both how to attaine, and to try our selves whether we have the power thereof or not. by that late faithfull and worthy minister of iesus christ. iohn preston. doctor in divinity, chaplaine in ordinary to his maiestie, master of emmanuel colledge in cambridge, and sometimes preacher of lincolnes inne. preston, john, 1587-1628. [16] p. printed by iohn wreittoun, edinburgh : 1632. the words "what godlines .. reasons why" are bracketed together on the title page. signatures: a-b⁴. the last leaf is blank. reproduction of the original in the henry e. huntington library and art gallery. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title 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processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christian life -early works to 1800. 2004-04 tcp assigned for keying and markup 2004-06 spi global keyed and coded from proquest page images 2004-07 rachel losh sampled and proofread 2004-07 rachel losh text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion the deformed forme of a formall profession . or , the description of a true and false christian , either excusing , or accusing him , for his pious , or pretended conversation . shewing that there is a powerfull godlynes necessary to salvation , and that many have but the forme , but not the power thereof . in handling whereof these three things are plainely and powerfully explained and applyed . what godlines is ▪ what the power of it ▪ what the reasons why some have but the forme thereof . together with the meanes , and marks , both how to attaine , and to try our selves whether we have the power thereof or not . by that late faithfull and worthy minister of iesus christ. iohn preston . doctor in divinity , chaplaine in ordinary to his majestie , master of emmanuel colledge in cambridge , and sometimes preacher of lincolnes inne . not every one that saith unto mee lord , lord , shall enter into the kingdome of heaven , but he that doth the will of my father which is in heaven , math. 7.21 , pure religion , and undefiled before god , and the father is this , to visit the fatherles , and widowes in their afflictions , and to keep himselfe unspotted of the world. iames. 1.27 . edinbvrgh printed by iohn wreittoun . 1632. 2. timothie . 3. chap. 5. verse . having a forme of godlinesse , but denying the power thereof . ovr apostle saint paul doth in these wordes give us a part of a description of wicked men in the latter times , and hee bringeth them in by way of prevention or objection or answere to an objection , as if some should wonder that there should be such kind of persons in the church , as he in the former verses had described , covetous , boasters , proud , blasphemers , disobedient to parents , unthankfull , unholy , &c. doe these live as the church doe ? doe these retaine the sacraments , and the like . yes saith the apostle , they doe , wee cannot deny it , only this , they have a forme of godlinesse , but &c. so that the point of doctrine arising from hence , doth plainly appeare even at the first sight to bee this , viz. that there is a powerfull godlinesse necessarie to salvation , and that many have but ●●e forme , but not the power thereof . now there bee three thinges to bee explained in opening of this doctrine , to shew — what godlinesse is , what the power thereof is , the reasons why many have no more but the forme thereof . for the first that you may the better conceave what godlinesse is , i will first show you what it is not . first then it is not bare nature , but that godlinesse which god requireth of all men is more then so , god indeed hath commanded nature , yea even corrupt nature to bring foorth many fruits of godlinesse , as much abstinence from pleasure , much patience , much temperance , and such like , which are all very beautifull in their owne spheares , but because they come not from god , nor his spirit of sanctifying , or because they have no respect of god , therefore they are not godlynes , neither doth god regard them . secondly , it is not the act of religion proceeding from selfe love , though offered to god in regard that men see that god is the governour of the world , that hee hath the keyes of heaven , and earth , and men may doe much to god for such respects , using him as a bridge to get to heaven by making themselves the utmost ends , and therefore this is not godlynesse , but what is it then you will say ? why . thirdly it is a divine grace infused into the soule by god , whereby a man followes god , loves him , magnyfies him , sets him up in his heart above all , and manifesteth this in his life , and the whole course of it , doing all for him and to him , and it is thus wrought when the creature comes to see no beauty in himselfe , and no help in himselfe , and sith god is full of all beauty , and all excellency , and all power , able to answere our desires , in every thing , when he comes to see , and consider this , then he begins to set up god in his heart , as the ivy having no roote cleaves faster to the tree , so likewise doth he only to god , seing that he cannot subsist of himselfe , and when he comes to see that he depends on him for all things , he will doe all things for him , because that all are from him . whereas before seing some thing in himselfe , he magnified himselfe , and so withdrew himselfe , and his heart from god. and so i come to the next particular . secondly what is meant by the power of godlynesse , and for that you shall know there is a godlynes , which is not only in words and complements , but in deed and truth , for it not onely ●u●ts upon a man a washie colour of perfection , but dyes his heart in grai●e in holynesse , and it differs from the other in five things . first . it is done in the power , when it is not the bare picture , where there are not only the outward lineaments of nature , but when there is life in it , and that you shall know when a man needes not to bee called on to goood dueties , but there is a naturall principle of life in him , whereby hee doth them with facilitie , and constancie , as naturall actions of life , when likewise hee doth growe in them , for where their is life , there is also growth , and when hee doth likewise desire that which may feede it , as the other meanes , which may strengthen him in the doing of it , as if a man have life he desireth meat and sleepe , and when as there is life , then the workes that come from a man are not dead works , and then you have the power of godlinesse , it is not a fashion only . secondly it is not true but counterfeit , when it is like the true but not the same , but wants some particular property , that is to be found in the true , as that which is counterfeit balsame , which is like the true , but wants the power of healing , and so likewise a counterfeit drug , and a counterfeit jewel which wants that property , which the true hath , & the want of this you shall finde in the use , and in the wearing , as a rotten bow is found to be rotten when the arrow is drawne to the head , & so if a mans godlynes be counterfeit , & he unsound , it will be discovered in the wearing or in some particular case , when he is put to it , or tryed , a ieweller will find out the propertie of a iewell , but an ordinarie man can not doe it , but by use and the wearing , to instance in some particular parts of godlynes , the love of god if it be true , it hath these properties , that a man loves the brethren , for how canst thou love an immateriall holinesse in god , which is stampt upon the creature like thy selfe , so likewise rectitude , and uprightnesse of heart , trye it by this propertie , which our saviour christ makes of it , gratious speeches ; christ saith that that which is predominant in the heart , the mouth will be full of : so for keeping of the commandements , if in trueth they have this properly , that they will not bee grievous , they will do them with a naturall delight , and inward willingnes . so for taking of christ by faith , every man believeth hee doth so , but our saviour christ tryeth it by this , goe sell all that thou hast , and thou shalt have treasure in heaven , and so mayest thou trye thy selfe when thou art put to it by losse of goods , or credit or otherwise . thirdly , it is in the power when it is strong , and not weake , when a man hath power and strength in doing good dueties , and heereby many are discovered , who have good purposes onely , which though they be heartie in them for a time , yet they want power and strength , and this is the case of many which bee in the church , who though they have the knowledge of the word of god , and approve the truth in their consciences , desiring to be saved by the practise of it , and so take up many good purposes , which yet come to nothing , because they want power and strength , consider therefore if thou hast power and strength to performe thy purposes , and then thou hast the power of godlynes , but not els . many will say , i am but flesh and blood , and what will you have me to doe ? now here wants the power , as you may see in the fifth chapter of moses called deut , from the 7. ve . to the 29. the people there said to moses that what the lord should speak to him they would doe it , they said then what they thought , and what they meant and minded , and the lord saith of them , o that there were such an heart in them , that they would feare mee , and keepe my commandements . &c. they wanted the power though they made good purposes . fourthly , if thou wouldest knowe whether thy godlynesse bee in the power or no , see whether thou hast not only the shaddow of it but the substance , for their is a shadow with the substance as if thou pray there is a formall doing of it , which is as the shaddow , but to pray in the holy ghost , not in the voice of thy owne spirit but out of gods owne spirit , but of gods , not out of memorie or wit , but out of thy heart , and that an heart sanctified by the spirit of adoption , this is the substance , and so for to heare for knowledge only that is the shadow , but to heare for practise that is the substance , and so againe for us to preach the gospell , for to doe it , because necessitie is laid upon us , and there 's a woe denounced against us if wee doe it not , as saith our apostle of himselfe , there is the shadow , but to preach with power , and authoritie , and not as the scribes and pharises with the enticing words of mans wisdome , this is the substance . fifthly and finally , it is in the power when as a man goeth thorough the work , a thing is said to be in the power when it is effectuall , when a man bringeth it to an end , and doth it not by halfes ▪ so some begin indeede , but then they leave the worke in the rudiments , but if a man haue the power hee will breake through all difficulties , hee will leape over all till hee hath wrought out his salvation with feare and trembling . and thus having dispatcht the two former particulars , i hasten to the third , and last of the premises . thirdly , the reasons why some have but the forme ? and not the power and they are especially these . first , because it is most easie , but the power is a matter of more difficulty , for the former , it doth not call upon a man to cut off his right hand , to pluck out his right eye ▪ and to deny himselfe in things nearest , and dearest unto him ▪ as the power doth , for it requyres a man should take paines in good duties , and goe throughout in them , not to omit or slight the least of them , in the least measure that may bee , or tolye in knowne sins , and farther it requires a man should doe this from day to day , and that when it crosses the flesh most , this is an hard saying , and caused many , that they would no longer abide with christ , they were willing to obey the forme but not the power . secondly , because this power breeds hatred , and opposition in the world , & the world will crosse it again , now then when a man may retaine the former , and hold in with the world , a man may bee of the world still , and the world will love his owne , whereas the power maks them antipodes to all the world , this makes many care for no more but the forme : fit for this purpose is that place wil'd 2.12 . where the ungodly say of the righteous on this wise , these mens lives are contrary to ours , and their doings reprove our thoughts , therefore let us oppresse them : and christ tels us we must look for no other , saying , we shall bee hated of all men for his names sake , and it is no easie matter to have all men in contention with us , this then is another reason heereof . thirdly , because it is enough to serve a mans turnes , for his unregenerate ends , for men having a naturall conscience , whereof they must stop the mouth , and it being injudicious , and not able to judge of the power of godlynes , they are satisfied with the forme , as now when children are wayward and wrangling , because we know they are not judicious , wee give them nutts , not gold or silver to still them , and it serves their turnes as well . so is it heere in the naturall conscience . it doth judge the forme to be enough to cary a man to heaven ; and who would doe more then he needs must . fourthly because if men have but the form of godlynes , satan troubls thē not , nor the flesh , but satan , ( for he knowes it will bring them to heaven ) when men labour for the power of godlynes , and goe on any further than the forme , then he hath the power of hell against them , and he keepes a great busseling with them to hinder them what he can , and so doth the flesh too , but it will not resist the forme , for that will stand with a mans lusts , but if he be divided against himselfe he cannot endure it , as to deny a friend or a stranger if he be importunate is a hard matter , but to deny a mans wife that lyes in his bosome , if shee be earnest is more difficult , but to deny a mans selfe when he is importunate with himselfe is most difficult , and yet this you must doe , if you have the power of it . now to deny the power of it , is when it is laid open to men and offered , they with stubbornenesse of will resist and deny it . and so much for the opening of the words , now for the solding of them up againe , and from the first what godlynesse is : let us learne not to deceave our selves , for it is not ( as i told you ) naturall or morall vertues onely , no nor the doing of the actions of religion , a man making himselfe his utmost ends therin , content not your selves therefore with any thing that is not godlynesse , let mee speake unto you as peter to the dispersed brethren , whereafter that he had reckoned up many vertues , patience , knowledge , temperance . &c. he bids them adde to all these godlynes , as if hee had said all the rest are not availeable unlesse you have godlynes also , see therefore that all these bee godlynes , that is that they all come from him , and looke to him , for this is the nature of godlynes to come to the wells head . and to search higher then nature . to have another alpha , and omega , of all that is within us , or that comes from us , than what is within us of our selves . and then againe if wee bee to preach to others , wee should learne to preach christ and god , that is to inforce all as from them and to them , not only to exhort to morall vertues , with such instructions as may be takē out of seneca or plutarch ( thogh these have their use & place ) but as out of the scriptures , let christ & god come in , and shew you how all doe come from god , and looke to god and so all you that are hearers , be sure all you doe be godlynes , that is comming from god , and tending to him , for motions have their denominations from their terminus a quo , and from their ends as that is called calefaction , that tends to heate , so is that truely godlynes that tends to god , and hath respect unto him , as now a student , when he studies and takes pains in his books see whether thou dost it for thy selfe or for thy creddit , or doest thou make god thy utmost end , examine thy heart , and examine it narowly : and see likewise you are exercised in other callings , doe you doe them that you may doe good to mankinde in them , as a servant that uses his talent to his masters service , then is this godlynes , so if you eat or drink , or recreat yourselves , doe you doe it that you may doe good better , as men whet their sythes that they may mowe the better , then this is also godlynes , for it tends to god and godlynes . but you will say , doe you altogether condemne naturall , and morall vertues ? must they do nothing , yes you shal have this use of them , that they will helpe as winde to drive the ship , only it is godlynes is the rudder guides it , and aymes at the right haven , as for example , you are commanded to love your children , and your wives , you are bound to doe this , if you had no naturall affections in you , only having these affections in you , you doe it with more ease , els you must drive the ship with oares , wheras now the wind fills the sails & you do it with more facility , and ease , and so likewise you are bound to be patient and meek and you must be so , though your natures be not so , but if your natures be so , you may the more easily be so , yet so as godlienes must set the cōpasse , and steere the ship , morrall vertues are like good horses , that draw the chariot , but godlynes is the auriga , the coachman without which take the most excellent things , that nature is capable of , if it be not guided by it , the lord regards them not , for god regards nothing but that which drawes the creatures unto him , but now morall vertues makes us rest upon our owne bottoms , and so likewise all things whatsoever they bee that beautyfie the flesh , for god wil have no flesh to glorifie in it selfe , but let him that glories glory in the lord , nay i add more , take the graces of the spirit , wherewith god adornes his saints , as an husband doth his wife with jewels , if you magnyfie them you doe so much withdraw your hearts from god , therefore in heaven it is said there is neither , sunne , nor moone , now what is that ? there is no excellencie in any creature that is magnified there , but god is all in all , hee is sunne and moone , and therefore in the revelation of saint iohn it is said , and said to their honour , it is made their worth that they give all to god glory & power be to our god for ever , they fal on their faces , throw down their crowns , though created glorious creatures , yet when the evill angells began to reflect upon themselves , it was their ruine , they fell from god , for the creature of it selfe is like a glasse without a bottome , if it commeth to stand upon its owne bottome , it falls , and breakes , and so the angells when they would stand of themselves , they fell downe to the lowest pitt , and therefore of all graces labour for emptying graces , as faith and love , for these give all unto god , nothing to mans selfe , and therefore they are the great graces in religion which you must chiefly labour for . secondly , from that there is a power in godlinesse , if it bee such a powerfull a thing ( as you haue heard it is ) then this may serve to comfort us , in the wayes of it . wheresoever it is in trueth , there it is in power , say that thou hast such a light that thou canst not believe , that bee such roades as that thou canst not walke by them , yet if thou hast godlinesse thou shalt bee able to overcome . for the kingdome of god consistes in power , as it is saide , when god commeth to dwell in any mans heart , hee sendeth godlinesse into it , which rules in it as a king in his kingdome , thinke therefore of it as of monarches as alexander was , or those which daniel speaketh of , which carry all before it , it bringeth in everie thought into subjection , and therefore also the spirit is called a spirit of power , and if you have godlinesse , it commeth from the spirit , and therefore is accompanied with power , and therefore christ is said to bee full of the holy ghost , and of power , and so steven , and iohn the baptist , and grace is said to bee a powerfull thing : bee strong in the grace of god , and in the power of his might . now the reason why godlinesse hath power is , because god hath put virtue into it , as when you see such and such an hearbe , have such a virtue in it to doe such and such a thing , it is because god hath endued it with such a power , and so hath hee done with godlynesse , if therefore thou hast any thing to doe in religion , set on it , hast thou any lust to overcome ? set on it , and let mee speake to thee as hee spake to gideon , goe on thou valiant man in the might of the lord. the people of israel travelling to the land of canaan , they saw the citties walled to heaven , and that the gyants were there , the sonnes of anax , yet ioshua biddeth them bee of good comfort , and feare not , for the lord would fight for them , and deliver their adversaries into their hands , so though you see difficulties in the way to heaven , yet godlynes is a powerfull thing that will carrie you through all , therefore likewise the apostle having prayed for the ephesians that they might not faint at his tribulations for them , which was their glorie , but that they might be strengthened with might by his spirit in the inner man , to comprehend with all saints the breadth , and length , and depth , and height , and to know the love of christ which passeth knowledge , which because they might thinke they should never bee able to doe , hee addeth to him that is able to doe above all that wee can aske or thinke , according to the power that worketh in us , to him bee all glorie , as if hee should have said , god is able to doe it , and that by the power , which worketh in him : so suppose it bee to subdue some lusts of a flesh , a thing so hard as you think it will never be done , nay you conceive it to be a thing so improbable , as that you are ashamd to aske it , yet according to that power , which worketh in you , hee is able to doe above all wee aske or thinke , and therefore he prayeth , that theîr eyes may bee opened , that they may see the greatnesse of the power that wrought in them , and it was not that they might see and looke at it idly , but for the use to serve their turnes , that they laying holde of it , and using of it , might bee able to doe these things , which they desire should bee done , even such things to which a mans nature is as untoward , as water is to heate when their is none in it , onely as christ said to marie , believe and you shall see the power of god , thou must go to god for it by faith , and god will shew it foorth unto you , and you shall have fruits of it , the end of faith is not onely to apply the promises of iustification but for sanctification also , as for example hee hath promised to baptize you with the holy ghost as with fire , that is , with zeale and other graces of the spirit , which must give them power and strength , and all that sinne might not raigne in their mortall bodies , goe to god then and urge him of his promise , and hee cannot deny you : when men therefore thinke to excuse them-selves by saying , i am not able to doe such a thing , what will you have mee to doe ? it is no excuse , for if they were but willing , it is all hee requireth of them , the power , that belongeth to god , which if men would but believe , and goe to him , hee would undoubtedly give it them . i therefore now aske thee , wouldst thou turne to god ? if thou wouldst overcome such and such a lust of vncleannesse , drunkennesse , &c. bee it what it will bee , if thou answere no , then thou art justly condemned , thy blood bee upon thy owne head , but if thou sayest yes , thou wouldst , then come but to god , bee resolute to bee religious in good earnest , and i will assure thee hee will vouchsafe thee power to doe it . the apostle saith that god would confirme them vnto the end , that they might bee blamelesse in the day of the lord iesvs , for saith hee , god is faithfull , hee hath said , hee hath promised it , hee shall breake his word if hee doe not , let mee reason it a ●ittle with you , is it not an acceptable request to goe to god with all thy heart ? and to saye , lord , i desire but the power and strengeh to goe through with thy owne worke ? dost thou thinke hee will not heare thee ? remember christ , the onely physitian , how readie hee was to heale men of their bodily diseases when they came unto him , and hee hath not put off his nature now : dost thou think the power of death and resurrection were but fancies , or a notion ? if not goe on , and feare not , for as god said to ioshua , so shalt thou find him to deale with thee , i will never leave thee , nor forsake thee , and so leaving what i have said to your further consideration , i come to a third : that seeing godlynes is such a powerfull thing , as you have seene , that therefore you take heed how you deceave your selves with fond desires and purposes , that have no power , no force in them , so as to thinke that they will serve the turne , no yet a few , feeble , faint endeavours . i saye to men that set on religious courses without haveing their hearts changed , as christ said unto his disciples , tarrie yee in the cittie , till yee bee endued with power from on high , as if our saviour christ should have said , if yee goe presently into the world , yee will not be able to goe through with your works : stay therefore with fasting and prayer till you have received power from on high to carrie you through , for new purposes in a man that returnes to old nature , is like new wine in old vessells , they will breake the vessells and bee too bigge for your hearts : it is therfore enough to take up now a purpose , and begin to bee diligent in your calling or sanctifying the sabbath , for it is impossible that purposes should live in an heart that is carnall , for as the soyle must be sutable to every creature , or els it will not live so likewise you will never bee able to performe these purposes , in the first place therefore labour to get new hearts , as the bottome to these purposes , which may be as the root to give sap to thē , for then they wil live & grow in you , when there is a soyle to suite with them . secondly , get power in believing christ our saviour , when he came unto his countrey , it is said , he would not put foorth his power to worke many miracles there , why so ? one would have thought he should rather have wrought them there then any where else , both for his own honour , and the good of his countrey men . no place then was fitter for that then it , yet there hee workes few or none , and the reason was , because of their unbeliefe , they believed not , so that it is the want of faith that holds gods hands from strengthning you , you will not i say believe god , he hath sworne ( and it is not an old oath ) that hee would grant that we should serve him in godlynes , and holynes , all the dayes of our life , when the widow came to christ to be healed of the issue which she had had many yeares , it is said , that vertue went out of him to heale her because she belieued , and though it have beene a disease of never so many yeares , yet if he say be ye whole , it is not matter what the disease is , so god be the physitian , and therefore , believe . thirdly , pray and furnish yourselves with all the graces of the spirit , not only goe about things , but maintaine a stock , fill the cisterne every day , within whet and point the graces of god in you , for the inward man every day is subject to decay , as well as the outward man , and doe not take ayme at yourselves , or at your strength when you are in a good mood , or by the present temper , for it vanishes if there bee not a supply from day to day , from grace within , if you doe not whet your soules every day . fourthly , in the last place is this true , that many are partakers of the forme , that have not the power of godlynes , that when we come to look on the faces of our churches , we finde the forme in many . but if wee come unto their dealings , and cariages in private , ye shall scarce finde the power , it s as rare as the other are frequent , in their profession indeed there is a forme , but yet ye shall find religious servants , as idle as others , and wives as stubborne as others , husbands , and masters , as like lyons in their families , and as false in their dealings as others , if this be true ( i say ) as it is too true it is so , then be not deceaved god is not mocked , but try and examine your selfes heerein , for the kingdome of god consists not in word but in power , the lord will not judge you according to your intentions and purposes , but according to your workes , and it s not he that saith lord , lord , shall inherit the kingdome of heaven , but he that doth the will of my father . &c. be not then children in understanding for to take counters for gold , lay not out your money for counterfeit things , be not fooles to take paines , and yet not have your turnes served , let me speake unto you as iames doth , if you say yee have faith , and not workes , can your faith save you ? i say if you have the forme of godlynes and not the power , will that save you ? if you would not be deceaved then examine your selves : first of all , if thou dost more than nature , see that thou beest not the same man thou wast , that thou standest not up in the same troupe thou didst , if thou dost thou hast no more but the form of godlines in thee , for if thou hadst , it would turne thy nature , and add wings unto thee , making thee soare higher then nature ▪ i am able through christ that stēgthens mee . and that not to doe some things but all things , he sayes not i doe purpose or desire , but i am able to doe all things , &c. those therefore that are able to stand against some lusts that are against their dispositions , but not against all are weake , and have not this power in them , it may be thou art able to serve god when thou art poore , but what art thou when the world comes in upon thee ? thou art able to obstaine from sins by nature , but godlynes as we say of physicke , helpes when nature failes , and as although a naturall man with his sight see far , but with an optick glasse sees further , so when nature falls short , art helpes , as though by nature a man may measure or count , yet if he comes to a large piece of ground , or a great summe , art is required , so though thou mayest doe many things by nature , yet when godlines comes , it helpes out in things wherein nature failes , as sampson could doe many ordinary things by his owne strength , but when he came to take downe or cary away the gates of a citty , and to pull downe an house , it is still said , the spirit of the lord came upon him , the lord went with him , and even so it is heere . secondly , examine whether ye bee in truth or no , for in christ there are said to be dead branches , as well as living , that is those have the forme as well as those that have the power , but how are they distinguished ? the dead beare no fruit , and therefore as iohn said , every tree that bringeth not foorth good fruite , god puts the axe to it , and so the three grounds they did not bring foorth fruite , examine therefore your selves whether ye be full of fruite or no , whether ye abound in good duties or no , and doe them with an honest heart , for therby the fourth ground is distinguished from all the rest . thirdly examine whether ye hold out in tyme of tryall or not , whether you are able to approue your selves with joy as the apostle sayes of himselfe that hee did when hee was in trouble on everie side , on the right hand , 〈◊〉 ●n the left hand , in prosperitie , and in adversitie , the third gro●●d 〈◊〉 n●t out in temptation and the reason was , because they had not depth of earth , that is they wanted power , and an inward stock of grace f●●●h●t is depth of earth , as a man that keepes a great house , if hee ha●e ●ot ● st●ckable to supply him , he will soone prove bankrupt , and for a trades-man . as yee say , if hee be not diligent in his trade , and follow it well , and make his returnes hee will soone breake , so also when a man wants inward power , and an inward stock of graces to beare his dayly expences out , hee will soone become bankerupt . fourthly , everie grace hath some propertie annexed to it , which doth distinguish , and difference it from counterfeit , as in faith vnfained , laborious love patient hope , and the like . thirdly , take heede least some lust overcome all , and so lust overtop all , and be predominant , as the praise of men , or a respect of pleasure , as an halke ( you see ) though she may soare and flie high yet she will have an eye to the prey below , and so have hypocrites , see therefore that ye serve god in singlenes of heart , and not with eye service , that you doe not harbour any last within , for that will spoile all at last , as weedes in a garden , if they be let alone , and not plucked up , they will over-run the whole hearbes , so is it with sin , if it be but suffered , though it be but a little one at first , yet it will like a leprosie over-spread the whole man , and therefore looke to that , that some lust doe not overcome all in the end , and so i end for this text and time . finis . amen . notes, typically marginal, from the original text notes for div a09956-e280 what godlynes is . five differences betweene the forme and power of godlynes . reasons why many men have but the forme . cor 1 , 29 , 3● cap 7. 1 cor , 2● , 1 tim , 1 , ● eph , 3 , 13 to the end , eph 1 , ● . 1 cor 8 , luk 24 , 49 , how to get the power of godlynes rom , 2 five marks whereby to know whether wee have the power of godlynes or no ioh , 5 , the position of john preston, doctor in divinity ... concerning the irresistiblenesse of converting grace de gratia convertentis irresistibilitate. english preston, john, 1587-1628. this text is an enriched version of the tcp digital transcription a55751 of text r13567 in the english short title catalog (wing p3305). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 46 kb of xml-encoded text transcribed from 12 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a55751 wing p3305 estc r13567 12254963 ocm 12254963 57361 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a55751) transcribed from: (early english books online ; image set 57361) images scanned from microfilm: (early english books, 1641-1700 ; 157:12) the position of john preston, doctor in divinity ... concerning the irresistiblenesse of converting grace de gratia convertentis irresistibilitate. english preston, john, 1587-1628. [4], 18 [i.e. 19] p. printed by j.g. for nath. webb and will. grantham ..., london : 1654. translation of: de gratia convertentis irresistibilitate. reproduction of original in union theological seminary library, new york. eng grace (theology) arminianism. a55751 r13567 (wing p3305). civilwar no the position of john preston, doctor in divinity, sometimes mr. of emanuel colledge in cambridge, and preacher at lincolns-inn; concerning t preston, john 1654 9128 6 0 0 0 0 0 7 b the rate of 7 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2004-04 tcp assigned for keying and markup 2004-04 apex covantage keyed and coded from proquest page images 2004-11 judith siefring sampled and proofread 2004-11 judith siefring text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion the position of john preston , doctor in divinity , sometimes mr of emanuel colledge in cambridge , and preacher at lincolns-inn ; concerning the irresistiblenesse of converting grace . london , printed by j. g. for nath : webb , and will : grantham at the signe of the bear in s. paul's church-yard neere the little north doore . 1654. an exact catalogue of all the works of dr. iohn preston , sometime master of emanuel col. in cambridge . 1st . vol. in 4o . i. the new covenant , in 14. sermons , on gen. 17. 1 , 2. unto which is added four sermons on eccles. 1. 2. 11 , 12. ii. the saints daily exercise ; or , a treatise of prayer , on 1 thes. 5. 17. iii. five sermons preached before k. james . 1. the pillar and ground of truth , on 1 tim. 3. 15. 2. the new life . 1 john 5. 12. 3. a sensible demonstration of the deity , on isa. 64. 4. 4. exact walking , on eph. 5. 15. 5. samuels support of sorrowfull sinners , on 1 sam. 12. 20. 21. 22. iv. the breast-plate of faith and love , eighteene serm. on three severall texts , viz. rev. 1. 17. 1 thes. 1. 3. gal. 5. 6. 2. vol. in 4o . v. four godly and learned treatises . 1. a remedy against covetousnesse , on col. 3. 5. 2. an elegant description of spirituall death and life , on john 5. 25. 3. the doctrine of self-deniall , on luke 9. 23. 4. of the sacrament of the lords supper , on 1 john 5. 14. vi . sinnes overthrow , a treatise of mortification , on col. 3. 5. a livelesse life ; or , mans spirituall death in sinne , on eph. 2. 1 , 2 , 3. with a sermon on gen. 22. 45. 3d vol. in 4o . vii . the saints qualification ; or , a treatise 1. of humiliation , ten sermons , the first nine on rom. 1. 18. the tenth preach'd before the commons house of parliament , on numb. 25. 10 , 11. 2. of sanctification , nine serm. on 2 corin. 5. 17. 3. the cup of blessing , in three serm. on 1 cor. 10. 16. viii . the doctrine of the saints infirmities , 2 chrch. 30. 18 , 19 , 20. ix . remaines , in three treatises . 1. judas's repentance , on mat. 27. 3 , 4. 5. 2. the saints spiritual strength , on eph. 3. 16. 3. paul's conversion , on acts 9. 6. x the fulness of christ for us , a serm , before k. james , on john 1. 16. 4th . vol. in 4o . xi . life eternall , a treatise of the knowledge of the divine essence and attributes , in eighteen sermons , the four first on heb. 11. 6. the fifth on isaiah 46. 9. the other thirteen on exod. 3. 13 , 14 , 15. xii . 1. the golden scepter , on 2 chron. 7. 14. 2. the churches marriage , on ephes. 5. 32. 3. the churches carriage , on ephes. 5. 22 , 23 , 24. xiii . of the divine love of christ , five sermons on 1 cor. 16. 22. xiv . the christians freedome , on rom. 6. 14. the deformed forme of a formall profession , on 2 tim. 3. 5. the saints submission in 12o . prayers in 24o . the position of dr. preston , master of emanuel colledge in cambridge , concerning the irresistiblenesse of converting grace . it is often professed by arminius , that he attributes as much unto grace as ever any other , that there is nothing said by others concerning the efficacy of grace , which is not also affirmed by himselfe ; yea , that he acknowledges whatsoever that be thought or imagined for the opening and setting forth of the power of grace , and that therefore he is mis-reported by those that render him injurious to the grace of god , and one that attributes too much to free-will . you will finde in augustine , that pelagius professes as much concerning himselfe . and yet in the mean time , this is true , that , if arminius his opinion stand good , all this efficacy of grace , which he so much magnifies and amplifies in words , depends on the will of man , in regard that by vertue of its native liberty , it may receive or reject this grace , use it or not use it , render it effectuall or vain . neither can it be otherwise , unlesse we abolish the liberty of the will , and destroy those properties , which are inseparable from the nature of it . lest that any should suspect that i fasten upon him an opinion , which is not his , let his words be read , which may be found in a treatise intituled decl. sent . arm. pag. 181. and they are these , grace ( saith arm. ) is so described in scripture , as that it may be resisted , received in vaine , that man may hinder his assent unto it , deny to co-operate with it , and therefore an irresistible power , and working , is not to be attributed unto grace . now , if arminius in these words do not pull downe what he seemed to build in the former , let others judge . i know the arminians cavill about the word irresistible , used by calvin , and other of our divines , and cry out , that by this opinion of ours , men are turned into stocks , acting not at all in the work of conversion , but , as stones , are acted and moved by another ; yea , that men doe not believe , but god in man repents and believes . but you shall easily see how falsly these things are charged upon us , and how truly we say that arminius derogates more from the grace of god , than the jesuites ; if you will give me leave faithfully to set downe their opinions , and briefly to compare them together : for in these foure things shall my discourse consist . first , i will repeat the opinion of our adversaries . 2. i will explain our own opinion . 3. i will adde reasons for the confirmation of our opinion . 4. i will answer the objections , at least , one or two of the chief of them , whereby our opinion is opposed . as to the first , some iesuites affirme , that sufficient grace , as to means is given to all , even to reprobates ; but effectuall grace , which shall certainly and infallibly attaine its end , is given onely to the elect. if we aske wherein they place the efficacy of this grace ; they answer , not in a physicall determination of the will , but in a morall perswasion , and that not of any kinde , but congruous ( as they call it ) that is a perswasion offered with such circumstances of place , person , and time , as to which , god ( who from everlasting knowes all the inclinations of the will ) foresees the will shall certainely and infallibly yeild unto . they distinguish therefore between sufficient and effectuall grace , that is , those whom god hath chosen unto life , by vertue of that absolute decree he intends to offer unto them , not onely sufficient perswasion , but at a fit time , when he knowes that the person so called , will undoubtedly obey the call of god : but those whom he hath not chosen , to them also he offers perswasion sufficient , but not at a time so fit , and when he certainly foresees that they will not obey the divine calling . from whence we gather , that this is the opinion of the iesuites . 1. that effectuall vocation doth follow , and not precede the decree of election , and consequently , that the decree is absolute , not conditionall . 2. that the same and equall grace is not granted to the converted and unconverted ; but that which is given to the elect is alwayes more effectuall , although not in respect of it felfe , yet in respect of the suitablenesse , which it hath unto the will of the man to be converted . 3. that all to be converted , shall be certainly and infallibly converted , and that onely by the power of converting grace ; but others certainely also , and infallibly , shall not be converted , not onely because they will not , but in regard of the defect of congruity in the grace offered . which grace , although as to the substance of it ( as they say ) is sufficient , so that by the help of it men might be converted ( if they would ) yet as to the circumstances it is not sufficient , because it is not offered at a suitable time . for thus suarez : morall perswasion , though abundant , is not sufficient . a physicall or reall determination is too much , for it taketh away liberty , but the whole efficacy of grace consists in a certainty , congruity , or conveniency . but the arminians , although they seem to assert , that the beginning , progresse , and perfection of every good work , is to be attributed unto grace , so that no man ( without preventing , accompanying , and following grace ) is able to think , will , or act any thing that is good : yet when they plead , that all this is done after a manner resistible , so as to leave it in the power of the will , to use or not to use that grace unto conversion . it is apparent , that they do onely in pretence , and not heartily and really attribute these things unto grace . this will easily appeare by a distinct opening of the opinion of the arminians . 1. first they grant , that the understanding is irresistibly illuminated by divine grace . 2. that the affections also are excited and renewed by the same grace irresistibly . 3. that the will is also so stirred up by assisting grace , that it is now disintangled , whereas before it was incumbred ; now freed , whereas it was before bound ; now awakened , whereas before it was asleepe . but that the will is renewed , and by a reall operation inclined unto good , by god ; or that any quality , or habit of holinesse is infused into the will , by vertue of which it is inclined more to good works than to evill , the arminians utterly deny . because , that if any of this were granted , the naturall liberty of the will ( as they suppose ) were destroyed ; unto which liberty they hold it essentiall that the will be free to act , or not to act , when all things required unto its acting are in being . let their very words be seene , the confer ▪ at hague , pag. 298. into the minde ( say they ) is infused a habit of knowledge , into the affections holinesse is infused , as hope , or feare , &c. but such an infusion cannot be made into the will , because of its nature , freedome to will good or evil . hence ( as they say ) first there is a morall perswasion stirred up in the understanding , but by the help of preventing grace : secondly , to this perswasion the will may assent , but by the help of concomitant grace : and thirdly , this assent may be produced into act , but by vertue of subsequent grace . but to all this they diligently annex this caution , although the will can do none of these things without the help of grace , yet it is in the power of the will to resist this grace , to put it by , to neglect it or cast it away , if it please . neither can it be otherwise , if the naturall properties of the will be preserved . thus is the state of the question explained by ioannes arnoldus , against bogerman , p. 263. allowing all those which god useth in working our conversion ; yet conversion it selfe doth so far remaine in our power , that we may not be converted . this opinion being asserted , the arminians are constrained to defend these positions more false than those of the jesuits . 1. they defend a conditionall decree grounded on the praescience of faith , for if the will , supposing all the actions of god toward it , may convert or not , believe or not ; it is necessary that god first foresee who will believe , and who not , before he can choose some to life , and appoint others to wrath . but the jesuites hold the decree to be absolute , and faith to be an effect or fruit following thereupon . 2. the jesuites grant that more grace , as to the manner of dispensing it , is bestowed upon those who are converted , than upon those who are not . the arminians contrariwise , that more grace ( as to the manner ) is often conferred upon the unconverted than the converted . 3. hence also the arminians do ordinarily cast the principle of conversion in part , upon the will of man ( whatsoever they professe in words to the contrary ) whereas the jesuites attribute it wholly to the good pleasure and will of god . 4. hence also the arminians hold , that converting and quickning grace is not peculiar to converted and chosen ones , but to be common also unto others . but the jesuites confesse , that congruous or suitable vocation ( in which they place the efficacy of grace ) is peculiar unto the elect. 5. the jesuites judge , that all those , whom the holy-ghost intended to convert , are certainely and infallibly converted . the arminians utterly deny it ; whence they are commonly bold to say , that the holy-ghost may be resisted , even then when it works upon a man with intention of his conversion . these things being premised , i will now briefly lay downe what our opinion is : but that our judgement may be throughly understood ; we must know that the conversion of a man is perfected in these four degrees : 1. god infuseth into the whole soule , and so into the will , a habit or quality of holinesse , renewing it , and making it , of evill good , of unwilling willing ; by which meanes , that which belongs to the nature of the will , is preserved entire , but that which was corrupt is rectified . 2. from this quality so infused , presently there arise in the will , certaine imperfect inclinations , preventing the notice of reason , like unto those which the school-men call the very first motions of the heart : for by these the will doth not compleatly , and effectually will that which is good , but is onely initially , and incompleatly inclined to those good workes which please god , from whence such acts may be called , not so much willings , as wishings and wouldings . 3. those inclinations are presented as an object to the understanding , which weighs them , debates them , takes counsel about them ; and at length , when it hath by its ultimate , and conclusive dictates , confirmed them , propounds them to the will as to be chosen . 4. after those initiall inclinations , arising from infused grace , have passed the censure of the understanding , and are allowed by the preceding judgement thereof ; then at length doth the will put forth a compleat and effectual willingnesse , from which conversion immediately doth follow , or rather that very willing is the conversion of a man unto god . in these four things is the conversion of man accomplished : 1. here first the reception of the habit of grace infused is indeed irresistible , but neither free nor voluntary , for the will is meerly passive in the receiving , and therefore exercises not its freedome . 2. secondly , the inclination arising or flowing from grace is irresistible , for it proceedes from the will , formed and endued with grace , not in a moral , but physicall way : that is , not in a way of perswasion , but reall operation : but it is voluntary , for it is produced by the will in an active way ; yet it is not free , because one of the requisites to freedom , which is the foregoing judgement of the understanding , is yet wanting . 3. thirdly , the judgement of the understanding , concerning this initial and imperfect inclination , is irresistible , for the understanding being enlightened by divine grace , doth irresistibly and infallibly approve this inclination , and it is so far free as the understanding is capable of freedom . 4. fourthly , when the understanding hath put forth its last and conclusive dictate , then the will ( as i said ) puts forth a compleat and executive willing , which is actuall conversion unto god : and this willing is both irresistible and free , and so conversion it selfe is both free and irresistible . 1. it is irreresistible , because it necessarily followes the reall inclination of the will preceding , and the last dictate of the understanding approving and confirming it . it is also most properly free , for it hath those things which are required unto liberty , seeing the will therein is not passive , but active . 2. it is not brought forth , but in the way of morall perswasion , that is , not without the preceding judgement of the understanding , weighing on each part what is best to be done ; for every active and compleat willing , which hath had such a deliberation and determination of the understanding , concerning an object offered , going before it , must be called truly and properly free . and for that definition of freedome whereby that is said to be free , which supposing all things requisite to action , may either act or not ; t is a definition setled only in the brains of the jesuits ; and neither hath foundation among the fathers , nor the antient philosophers , nor yet among the more ancient school-men , whom yet suarez endeadeavours to wrest to the maintenance of his opinion . so have you our opinion ; according to which , a man is converted irresistibly , and yet freely , which that you may yet more fully understand , these axiomes follow from it , which are contrary to those of the iesuites and arminians . 1. we do not say , that free-will , or the faculty of the will , as to spirituall things , is half alive and half dead , as the arminians would have it , confer. hag. p. 300. or that it is like the power of moving in one who is bound in fetters ; or as the faculty of seeing in one who is shut up in a dark place , as the papists say : but we hold , that the faculty of the will , as it respects a truly spirituall good , is wholly extinct , as the power of life in a dead man of motion in a slaine man , of sight in him whose eyes are put out . 2. they also defend , that the will is onely stirred up by morall or assisting grace , knocking at the doore of it , and admonishing it , not that it is changed by habituall grace , healing and renewing it : for these are their words , there is no reason why morall grace , that is morally perswading , may not make a naturall man spirituall . but we suppose , that the will is quickned and renewed by the infusion of habituall grace , that is of a new quality imprinted on the will , which is as an inward principle enlivening and changing the will , from whence all good inclinations and operations do proceed . 3. they hold , that the will is otherwise concerned in conversion , than in an active way , we maintain , that the will in the first act of conversion is partly passive , and partly active , that is , first passive , then active , and so it worketh together with god , not partly by a naturall ability , and partly by a supernaturall strength , received from grace , passing by , but by vertue of a power wholly supernaturall , which is conferred by infused and quickning grace , according to that of augustine , to will , is of our selves , but to will well , both partly and wholly , is of grace . 4. the arminians think , that the quickening grace of the spirit , and whatsoever else on gods part is required to the conversion of a man , is communicated as well to the reprobate , as to the elect , and that with intention of their salvation , otherwise god should deale deceitfully and hypocritically with them when he offers the word unto them . let their own words be read , coll. hag. p. 308. but we hold , that the quickning grace of god , which is fit for the healing and renewing of the will , is peculiar to the elect , and is imparted to them by vertue of the divine decree , to the end they might be saved : but 't is denyed to others , and that our god hath not determined to save them 5. they say , that the will stirred up by quickning grace , may act or not act , turne to god or not ; but otherwise it were not free : for they hold liberty to stand in this , that granting all things required , or all the actings of god , the will may act or not , whence is that of corvinus against tilenus , pag. 337. grace doth not so furnish the will with strength , but that it alwayes remaines in the power of the will to use it or not use it . we , on the contrary , say , that the vvill cannot resist or withstand the reall motion proceeding from grace , nor the divine perswasion offered to it by an enlightened understanding , but doth necessarily follow the guidance of god , according to that of s. augustine , free-will cannot resist god in the work of salvation . 6. they say , that the will excited by grace doth properly work together with god , is a co-ordinate joynt-cause , a partial concomitant-cause , and hath such an influence into the effect , that if it be withheld , the effect in no wise can follow . we , on the contrary , say , that the will , indeed , doth co-operate , but as a cause every way subordinate and wholly subject to the dominion of god as the principall agent , insomuch that it cannot properly be called a co-worker ; but rather it acts as it is acted , move as it is moved , and being first turned into god , it turnes it selfe unto god . 7. they deferd , that god cannot convert us in an irresistible way , unless we be turned into stocks and blocks , and so being driven with a continuall motion , we act nothing , but god all in us . on the other side , we say , that stocks and stones have no power to act , being acted ; but that men are free agents , and therefore have a power by vertue of which they act , being acted by god , and therefore may be said truly to act , and turne themselves ; for the will being changed from evill unto good , and of unwilling made willing , hath in it selfe an inward principle of willing well ; from whence the dominion of its owne act , whereby it turnes unto god , may properly be given unto it ; for although the grace of god is the principle by which , yet the will of man is the principle which worketh all . in like manner , although god be the first and totall efficient cause of conversion , yet the will is the next efficient cause , and totall also in the kinde of second causes ; therefore , as the effects are wont to be attributed unto second and created causes , although they act by vertue of the first cause , so conversion is most properly to be attributed unto the will , although it act wholly in the strength of god and converting grace . 8. lastly , they deny , that the unresistibleness of divine grace , and the liberty of mans will , can stand together . but we say , that conversion is irresistible , and yet free . but we distinguish concerning the irresistiblenesse of grace . 1. there is one kinde of irresistiblenesse , whereby regenerating grace infused from god , is received by the will ; and this irresistiblenesse of reception , we confesse , cannot stand with liberty 2. there is another kind , whereby the inclination putting on to spiritual good doth flow from , after a physicall or reall manner , from the will fashioned by grace : and this motion ( we say ) comes from the will irresistibly and voluntarily , but not freely . 3. there is an irresistiblenesse , whereby the will assents unto this physicall motion proceeding from grace , as also to the perswasion of the understanding , approving of it , and that necessarily or certainely : and this kinde of irresistiblenesse , we say , may very well stand with liberty , because it comprehends in it selfe those two things in which liberty stands . 1. that the will in putting forth this last act of willing , is active , and not passive . 2. because the morall perswasion , or judgement of the understanding , thinking that the conversion propounded , that is , either the taking or refusing the object offered , is in the power of man , hath gone before . for we hold , that whatsoever is done in the act of conversion , either by a meere reception , or by a physicall ( or powerfull ) determination , is not free . but that every willing is only so far free as it is produced in an active way , and flowes from a reasonable perswasion ; and that upon this ground , that reason lies indifferent to things opposite , that is , reason onely is the root and foundation of all liberty ; from whence it followes , that every act of the will , into which reason hath its influence , is most free . you see now what our opinon is , which we have beene the longer in opening , because the explication of it is its chiefe confirmation , and the confutation of the contrary . besides , it is a very difficult thing to expresse what the arminians hold in this dispute , because they cover and wrap up their opinion in so doubtfull and specious words . there yet remaine the arguments , by which our opinion is so to be confirmed , which i shall be brief in : two things are to be proved : 1. that qualityes or habits may be infused into the will , which they deny , because they suppose , that such an infusion doth utterly destroy and take away the nature and liberty of the will . 2. that this habituall and quickning grace , being thus infused , we are converted by god in a certaine way , and by us irresistible . arg. i that there is such an infusion of grace renewing and healing the will , inclining and determining it to one of the two opposites in the act of conversion , appears by this , that all divines hold , that there is in the will an habituall aversion from god , and an habituall turning to sensible and carnall things : but this habituall corruption of nature cannot be healed by the sole help of grace , meerely exciting : for , as corporall , so spirituall diseases are not cured , but by contraries ; and therefore habituall corruption cannot be changed but by an habitual quality , imprinted on the will . prosp. therefore saith right , the inward sense is not opened to doe spirituall things , untill the foundation of faith , and fervour of love is planted in the heart . 2. unlesse it be granted , that such an habituall grace is infused into the will , by which it is inclined to good after a physicall manner ; there will be found no formall principle in man , from whence good acts may be produced : for as in corporall things no man fees , unlesse he first have eyes ; nor heares , unless he hath eares : so in spirituall things , no man sees unlesse god hath first given him eyes to see ; nor hears , unlesse he hath given him eares to heare . by the same reason no man can turne himselfe to god , unlesse he have a new heart ; that is , a new will to turne and love god : for what meanes that scripture , an evil tree bringeth forth evil fruit , a good tree bringeth forth good fruit ? but that we should thereby understand , that the will must first be made good , before it can performe any spirituall work , which must necessarily be done , not by exciting or perswading grace , but by grace healing and regenerating . 3. let it be supposed , that the will deformed by habituall corruption , could , by the meere help of exciting grace , be raised to the putting forth of spirituall acts : yet would this be contrary to that sweetnesse of divine providence , which is acknowledged by all divines . for god should not sweetly put forward the will so disposed , but in a forced way hurry it on to its work , which its own inclination is yet averse from . it is therefore more meet , to place in the will a certaine habituall propension unto spirituall good , which it may performe , not by vertue of exciting grace , but from the infusion of habitual grace . 4. it is confessed by all , that the will unrenewed hath no principle in it truly spirituall ; and yet they will not deny , that this act of turning unto god , is truly spirituall and supernaturall , but how the will , onely excited by motioning grace , and not changed by grace regenerating , should be placed in the rank of supernaturall agents , i understand not . 5. i will aske what is that which makes a man truly holy and godly , not simply acts good and godly ; for ( as the philosopher sayes ) acts doe not denominate the subject to be such : it must therefore be some habit , by vertue of which a man is called godly and holy : but that habit is not placed in the irrationall part of the soule , for that is not properly capable of vertue or vice , but onely by participation : to wit , so farre as the rationall part of the soule redounds upon it . but if it must be placed in the rationall part , it must not be in the understanding ; for no man is good or evill , onely because he understandeth good and evill things ( as aquinas very well observes ) but therefore is one called a good or evill man , because he wills those things which are good and evill . it remaineth therefore , that the habit of holinesse cannot be placed anywhere but in the will , as being the subject most properly capable , both of habituall holinesse , as also of habituall corruption and rebellion , which is contrary thereunto . 6. if the will be indifferent in it selfe , and equally inclined unto either part ; whence is that facility and promptitude in working ? for as by evil actions the will contracts a stain whereby it is habitually disposed unto evill ; so by good actions the soule is touched with a better tincture , whereby it is habitually inclined unto good , and that setting aside the operation of moving and exciting grace . 7. all divines of better note acknowledge , that charity , or the love of god , is not a meere act , but a permanent habit ; but that habit hath no place in the understanding , because it is an affection ; nor in the sensitive appetite , which cannot be raised to spirituall love . it remaineth therefore , that it be peculiar to the will , and so the will to be most properly capable of habits , and of habituall grace . 8. lastly , how absurd is it to grant the whole man to be dead in sinne , so that it can no way reach unto any good truly spirituall : and yet to defend , that the will , which is the very leader of the soule , the driver of all faculties , the lady and queene of humane acts , and that principle , which impaireth spirituall good or evill , unto all actions which men performe . how absurd ( i say ) is it , to hold that this faculty was neither spirituall before the fall , nor carnall after the fall , but to be utterly void , both of the corruption brought in by the first fault , and of spirituall gifts infused in the regeneration of man . it were easie to overwhelme this opinion with more absurdities ; but these shall suffice . by all these things it is apparent enough , that a new quality or habit of grace is infused into , or impressed upon the will , which is earnestly denyed by the arminians , as hath been before proved by their own words . but who so yet doubts whether this be their opinion , let him read the hague conference , pag. 298. of bertius translation ; where they do industriously and purposely defend , that in spirituall death , spiritual gifts are not separated from the will of man , neither were implanted in it before that death in the state of innocency , because if by these kinde of gifts the will were inclined unto either part , the liberty of it were taken away , which ( they say ) consists in this , that it can equally bend it self to either part , when all requisites unto action are afforded . it remaines now briefly to be proved , that god , whether immediately or mediately , both by infused grace and morall perswasion , turneth sinners unto himselfe after an irresistible manner . but this caution is to be premised , that by the word irresistibly we doe not understand any force offered to the will , which is repugnant to its nature , but onely an insuperable efficacy of divine grace , which inclines the will sweetly and agreeably to its owne nature , but so certainely and necessarily ( we understand that necessity , which even now we called certainty ) that it cannot be put off by the will . 1. the truth of this opinion is manifest from hence , that every where in scripture the conversion and regeneration of a sinner is attributed to god alone , and to his good will and pleasure ; but every , even the least co-operation is taken away from man himselfe . rom. 9. it is not of him that willeth , nor of him that runneth , but of god that sheweth mercy . hee hath mercy on whom he will have mercy , and whom he will he hardeneth : which could not be truly said , if a man at his owne freedome and pleasure , allowing all the actions of god requisite to conversion , might receive the quickning grace of god in vaine , and make it void ( as arminius speaks . ) and let it be observed from these words , that this mans repenting , and that mans hardening , is not only attributed to god alone , but the will and endeavours of man , is utterly excluded from having any part in this businesse . it is not ( saith the apostle ) of him that willeth , nor of him that runneth , &c. as the wheele doth not run well , that it may be round ; but because it is first round : so a man doth not therefore will or run that god might have mercy on him , and regenerate him by the quickning grace of the spirit : but because god first hath mercy , therefore he willeth and runneth in the way of righteousnesse . 2. the second reason is taken from the infallible connexion of the effect , with the cause ; that is , of conversion , with converting and quickning grace : for if this quickning grace alwayes attaine its effect , neither is offered to any , but those in whom it is effectuall , to the healing and regenerating of their soule : we must necessarily attribute unto it a certaine , prevalent and irresistible working . but it appeares by many places of scripture , that this grace doth alwayes attain its end in those to whom it is communicated . iohn 6. 37. whatsoever my father giveth me cometh unto me . jer. 31. 23. turn thou me and i shall be turned . from whence it is gathered , that into whomsoever grace , fit for the conversion of a man , is infused , that man is certainly and infallibly converted ; otherwise a man could not thus addresse to god . turne me ; that is , doe what thou art wont to doe by the help of thy spirit , and the infusion of thy grace , and i shall be converted , for perhaps the will , in whose power it is to receive or reject grace , may make it void . the same is evident from iohn 6. 45. whosoever hath heard and learned of the father cometh unto me ; that is , whosoever hath so heard and beene taught of god , that he hath also received and drunk in the quickning grace of the spirit , he hath certainly come unto mee . whence it appeares , that grace fit for the conversion of a man is never frustrated , but it attaines its effect after an insuperable manner , so that it can never be put off by the will of man : which is further confirmed from the nature of grace , and that powerfull manner , whereby god infuseth it into the heart of man : for if grace be the effect of infinite power ( as it is ) and that man be regenerated by the same power wherewith christ was raised from the dead ; then god in the implanting of it in the will of man , puts forth that almighty power , which no created faculty is able to withstand or resist . 3. this argument may also be added , the grace of god is so the efficient cause of conversion , that it admits no joyn'd and co-ordinate cause , although it hath a subordinate cause ; to wit , the will of man adjoyned to it : but if the will , when it is excited by assisting grace ( as they call it ) can resist it , then it may also assist it ; if it may withstand it , then it may also joyn endeavour with it , to produce the same effect ; if it can make it void , it may also make it effectuall , and so may be a cause co-ordinate with the grace of god , in bringing forth the first act of its conversion . but that god doth convert or regenerate men by his owne and onely work , excluding all co-ordinate causes , is so cleare , that it need not be proved ; for it is frequently found in scripture , the lord converteth , the lord gives repentance ; that god circumciseth , and takes away the stony heart , and gives a heart of flesh . lastly , that god doth regenerate , and by his owne power raise from the death of sin . i let passe the force of the similitude , as no man can contribute any thing to his owne generation or resurrection ; so neither to his spirituall regeneration or resurrection . god ( i say ) doth all these things ; but they could not be attributed to him alone , if he had any cause so co-operating with him , as that if it refused , no such effect could follow . i adde , that of the schoole-men is most true , that god is the cause of the whole being ; that is , although god be not the efficient cause of sinne ( which is not a being , but rather a defect of what should be in a faculty or act ) but rather a ▪ deficient will ▪ but of every good work ( of which kinde our first conversision is a chiefe one ) if it be most full of being , or if it be a whole being , as it is , of such a whole work ; i say , it is necessary that god should be the cause ; for god alone is the cause of the whole being wheresoever it is found : yea , all divines acknowledge , that so farre as sinne it selfe is a being , god is the cause of it : wherefore , although the will be the secondary and subordinate efficient cause of conversion ; from whence it is that the scriptures doe exhort us to turne our selves , and circumcise our hearts , and so forth . yet , as a co-ordinate cause , it no way can resist the quickning grace of god , and receive it in vaine ( as arminius speaks . ) i adde , although god would admit of a partner in this work , yet the will , which is wholly depraved and dead in sinne , can no more co-operate with exciting and moving grace , than a carkasse prepared and disposed by rubbing can revive it selfe , and put forth vitall acts . but , that i may conclude this reason , let it be supposed , that the will may work together with the grace of god , or not according to its liberty : yet , if this opinion stand , how much more than is meet will bee arrogated unto man , and derogated from the glory of god ? man may well boast that his will contributed so much to regeneration , that if he had ▪ not willed , it had never been produced . for as he , who being admonished by another , gives an almes , doth attribute the work more to himselfe , than to him that perswaded him , or stirred him up to it ; so he , whose will being onely moved or admonished by assisting grace , turnes it selfe unto god ; doth more , or , at least , equally ascribes his conversion to himselfe than to divine grace , which had never produced that effect , unlesse he himselfe had consented unto it , and made its perswasions effectuall , whereas it was in his power to have rendred them frustrate . the fourth reason is taken from hence , that the decree of election ( by which god determined with himselfe to save some persons selected from the common masse ) is absolute , and therefore doth necessarily and in●●●libly attaine its effect , that the decree of election is absolute , so that the lord looked upon nothing foreseen in the persons chosen , but absolutely decreed to work in them all conditions required to salvation , is so clearel● manifest from many places of scripture , that it scarce needes any proof ; for if we chuse not god , but he us , ioh. 15. if we are chosen that we might be holy , not holy that we might be chosen : if he chose iacob rather than esau , when both were of like and equall condition . rom. 9. if effectuall vocation and justifying faith are the fruits and effects of predestination , not the foregoing conditions . rom. 8. lastly , if gods meer good pleasure be the onely reason of the decree [ he hath mercy on whom he will , and hardeneth whom he will . ] it necessarily followes , that god hath absolutely decreed to save some : and to that purpose to bestow upon them grace , faith , and holinesse . granting these things , it appeares , that god converts all the elect after a manner , by them irresistible on this manner , because if they could resist that grace , which is fit to convert them , being also given to this end , that they might be converted ; then this absolute and peremptory decree of god might be disappointed by the creature , which must not be imagined : neither is there ground that they should now object , that by the same reason those whom god hath rejected , do sinne irresistibly . for we deny that there is the same reason of both : for although faith be the effect of predestination , yet infidelity is not the proper effect of reprobation . whereas faith requires a cause of it selfe efficient , which hath a true and proper influence into its effect . but there is no efficient cause required to unbeliefe : but deficient ( because it followes upon the meere defect and absence of that cause by which faith should be wrought . ) as to the illumination of the aire ; there is required the sun or some other efficient cause , having influence into that effect ; but the absence of the sunne is enough to cause darknesse . in like manner , although the sinnes of reprobates do infallibly follow from the determinate counsell of god , who hath decreed their event ; yet conversion and faith doe follow the absolute decree of god after a much different manner ; sinnes do follow infallibly indeed , but onely by a necessity of consequence ; that is , god not at all causing or effecting , but onely permitting : but faith and good works follow by a necessity of the consequent , as of which god must most properly be called the author , according to all divines : for no man ever said that men did believe , were segenerate , and turned to god ; did good works ( god onely permitting , but causing and working . but if this be granted to us ( as needs it must ) that faith and conversion do follow the absolute decree of god by a necessity of the consequent ; that is , a necessity causing and co-working : i see not how it can be denyed , that it is wrought in us after an irresistble manner . for when any agent so worketh upon the patient , that it necessarily overcomes it , it is properly said to work irresistibly . in like manner god , if he so convert a sinner , that he is necessarily converted , by a necessity of the consequent then he converts it irresistibly , that is after such a manner , as the patient must needs yeld ; from whence i wonder , that those who deny election , to depend on foreseen faith , doe yet defend that conversion is wrought after a resistible manner , and so as it may be frustrated . let this be the fist and last reason . if conversion be wrought after that resistible manner , as is described by them who follow arminius , then divine election cannot be certaine according to their principles , because it dependeth on the mutable will of man , which as it is described by arminius , i dare say , could not be foreseene by god himselfe ; for let it be supposed ( which they lay ) as the foundation of that praevision that god doth perfectly foresee all the wayes whereby the will may be turned aside , or inclined unto good : let it also be supposed that god fore-knowes all objects , or circumstances , which may any way be offered or proposed to the will . lastly , let it also be supposed , that god doth perfectly know how every object or circumstance is fit to move the will , and drive it this way , or that way , by perswasion . yet if this be the condition of the will , that allowing any objects , yea further , allowing any fitnesse in these objects or circumstances , to incline the will this way , or that way ; it may yet , by vertue of its intrinsecall liberty act , or not act , i see not how god can foresee what the will certainly and infallibly will doe , that is , whether it will turne to god or not . not that god , by reason of any impotency is not able to search out what the will shall endeavour , but because the thing it selfe is not knowable . for there cannot be greater certainty in the knowledge than in the object , from whence i thus reason . if it be certaine that the will shall assent unto grace offered , then it is falsly said , that the will supposing all the actions of god that are requisite , may turne it selfe , or not ? on the other side , if it be uncertaine , whether the will shall resist this grace , or not , then that foreknowledge which god hath of it , cannot be certaine , for that which is to be knowne is the measure of knowledge , and therefore it is a contradiction to say , that the knowledge is true , and yet there is more certainty in the knowledge than in the thing knowne . as it implyes a contradiction to say , that the thing measured is greater or lesse then the measure , and yet to be equall to it ; i adde , although it be true , that god knowes all the wayes , according to which , the will may be well or ill inclined . yet if the will be altogether undetermined , admitting nothing to determine it , neither within it selfe , nor without it , whether created , or uncreated , as they defend , implyes a contradiction , that any certaine way , whereby it should fall out that the will should be ordered or disordered , can be determined by god himselfe . out of all these things it is gathered , that if converting grace move the will after a manner , that may be resisted by it , god cannot infallibly foreknow , who shall believe , and who not ; and consequently , all election should be utterly taken away . therefore it remaines , that converting grace is both imparted by god , and received by us , after a manner irresistible . finis . the fulnesse of christ for vs a sermon preached at the court before king james of blessed memory. by iohn preston, dr. in divinity, chaplaine in ordinary to his majestie, master of emmanuel colledge in cambridge, and sometimes preacher of lincolnes inne. preston, john, 1587-1628. 1639 approx. 50 kb of xml-encoded text transcribed from 35 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a09967 stc 20224 estc s111967 99847226 99847226 12252 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a09967) transcribed from: (early english books online ; image set 12252) images scanned from microfilm: (early english books, 1475-1640 ; 1580:13) the fulnesse of christ for vs a sermon preached at the court before king james of blessed memory. by iohn preston, dr. in divinity, chaplaine in ordinary to his majestie, master of emmanuel colledge in cambridge, and sometimes preacher of lincolnes inne. preston, john, 1587-1628. [12], 56 p. : port. printed by m. p[arsons] for iohn stafford, dwelling in blake-horse-alley neere fleetstreet, london : 1639. printer's name from stc. includes frontispiece. some pages stained. reproduction of the original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published 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reviewed and edited 2004-07 pfs batch review (qc) and xml conversion the true picture of iohn preston , dr. in diuinity , and sometimes 〈◊〉 of lincolnes-inn . the fvlnesse of christ for vs . a sermon preached at the court before king james of blessed memory . by iohn preston , dr. in divinity , chaplaine in ordinary to his majestie , master of emmanuel colledge in cambridge , and sometimes preacher of lincolnes inne . offendunt homines non cum christi multa dicurt , sed cum addunt sua : sic quippe incidunt ex multiloquio in falsiloquium . ambr. london , printed by m. p. for iohn stafford , dwelling in blake-horse-alley neere fleetstreet . 1639. the booke-seller to the learned and godly reader . courteous reader , you know better then i , that the church hath beene pestered with writings falsly fathered upon men of renowne . there is scarce an age in which many instances are not given . not onely fathers , and councels , but historians , have beene stuffed from other mens pennes with adulterine conceits . the divell knowes that as labans sheepe have conceived by the eye ; so men have been apt peremptorily to conclude from the opinions of their great masters : and men have so cleaved to the persons of men , that they have catched up all shreds that have fallen from them with admiration and resolution to follow them . this hath been very offensive : it hath stayned the dead , and corrupted the living . it is not therefore alwayes safe to trust posthume writings , and to say , this such a man held , because we finde it in the books published under his name when hee is dead . yet is there an excellent use of such workes of good men , as may truely be affirmed to be theirs , though time have brought them forth , when their owners have inhabited their eternity . now bookes are of excellent worth ( not to satisfie some greedy tradesmen , who know how to value them for themselves , though otherwise they care not two pence for the author , when their own turne is served , ) but to take up , and gaine , the eyes , hearts , and times of many , who would reade none except they can reade new ones . this here presented is certainly the authors pretended : though not for every word ( for i cannot promise that , from a copy which hath passed through many hands ) yet for the fu●●●●stance , and sense : and it is as certaine that it is new , and so , apt to invite unto it as a new fashion . it is wondred that it is so new , when many of the same authors are so old . it surely might have beene set in the front both for age , and worth . it was preached before many of the rest , and savours of the authours learning , modesty , piety , and affection to iesus christ , and his church with us . but though it hath beene formerly neglected , yet now it is tendered in the authors owne words and hearty affections , so neare as i could . you may see in it a glimpse of the full glory of christ , and of that use which we make of him , as we must receive him to salvation . if it may doe any service in the church , i , into whose hands it hath fallen , am glad . if not , yet i beseech you , accept of my good meaning , and be to me , as i am to you , a christian , ayming more at the glory of christ , and peace of the church , then at my owne profit . farewell . iohn stafford . the summe of this sermon is this . 1 it propounds the fulnesse of christ. 1 in respect of his person 2 in respect of his offices uncreated . created . 1 as a prophet . 2 as a priest. 3 as a king. 3 in respect of his righteousnesse . 4 in respect of his effects . 2 it maintains it above the fulnes in the saints 3 it applies it by foure corrallaries . therefore 1 we must be invited to come to him . 2 we must answer it with full affections . 3 we must be satisfied with full christ. 4 we must comfort our selves with the fulnesse of christ , against the fulnes of sin . 4 it propounds this fulnesse of christ for us , which we must receive if ever we have it . 5 it applies it for direction of 1 iudgements about the receit of grace . 2 practise . 1 in not deferring our repentance . 2 in not being idle though we are receivers . 3 in going to him from whom wee receive . 4 in being affected as receivers . 1 with thankfulnes for all receits . 2 with humility because wee are receivers . 3 with begging grace by prayers both private , publike wherof liturgies . setformes . esteeme of them . the fvlnesse of christ for vs : or a sermon upon john 1. 16. of his fulnesse we have all received grace for grace . saint augustine seemes to stand amazed at the mystery which appeares in this chapter . calvine saith , that god doth heare thunder from on high . iunius saith , that hee was never strucke with an apprehension of the deity , till he read this chapter : affirming it to be the first , and chiefest cause of his conversion from atheisme , to a sincere imbracing of christianity . and in all this chapter , i find no richer and fuller sentence then this , which describes christs fulnesse for us : of his fulnesse we have all received grace for grace . you may be pleased to observe with mee three parts . 1 a fulnesse given to christ. 2 not a repletive fulnesse here , but a diffusive fulnesse : that is , not shut up in his owne banks , but running over for our benefit and use . 3 these receits are amplified from the variety of them , grace for grace . that is , christ hath given us for all the graces which he received of his father for us , graces answerable . as the seale is said to give to the waxe print for print , character for character : or as the father is said to give to the child , limbe for limbe , member for member , ( though not of the same bignesse and proportion : ) so doth christ to us in grace and truth . so that here is a full shop , and many buyers , and receivers ; choyce of wares and precious commodities : or rather ( to use the scriptures phrase ) a full table , many guests , and variety of dishes , of his fulnesse have wee all received grace for grace . note first , that fulnesse is given to christ , and that in foure respects : in regard of his person , of his offices , of his righteousnesse , and of his effects . in regard of his person he is full , with an uncreated fulnesse . moses could have no communion with this fulnesse , but with his back 〈◊〉 the effects of 〈◊〉 deity 〈◊〉 in him are not onely the effects of his deity , as then ; but the deity it selfe , which is said to dwell in him corporally , or personally in his incarnation . he is full with a created fulnesse , with all created and excellent good things , wch st. iohn reduceth to two heads : first grace , which comprehendeth all the beauties and perfections of the will : secondly , truth , which comprehendeth all the vertues of the understanding . in regard of his offices , as a prophet he is full of all treasures of wisedome and knowledge . so that all light that the world ever had , came from him as a prophet . all the mysteries that ever were declared to saint paul , and saint iohn , came from him . all the revelations of adam , noah , abraham , came from him . thus all received their light from this sunne , which from the very first moment of time , shone to the darke world , without setting ( more or lesse ) though the darkenesse comprehend it not . as a priest , hee is full of favour with god , whereby he hath audience alwayes : full of compassion to men wherby he is ready to entertaine any suite or suiters : full of merit , by which he is able to prevaile in all his requests and intercession . as a king , he is full of authority . all power is given him both in heaven and earth . he is full of strength to defend his servants , and resist his enemies , till he hath made them his footstoole . lastly , he is full of royall munificence , wherby he is ready to supply to the wants of all his servants , and to give them in the end a full recompence of reward . in regard of his righteousnesse , this fulnesse is attributed to him : he is full of all righteousnesse , originall , actuall , active , passive , generall , and particular in all habits : whereby we have this benefit ; first , that he that was so full himselfe , is able to helpe us , if we want love , faith , or any other grace : secondly , by this we know what a mediatour wee have to deale with , even with one full of love , patience , compassion , which may invite us to come unto him : thirdly , that though our righteousnesse be weake , and small , yet in him we are compleate . in regard of his effects and workes , this fulnesse is given to him , that there is scarce any action which christ ever did , but you shall find a fulnesse in it . at the first miracle hee ever wrought , he filled sixe water pots with wine . afterwards hee filled five thousand guests with five loaves and two fishes . so he filled the nets with fishes , so as they were ready to breake : and ( which is the best fulnesse ) he filled his disciples with the holy ghost on the day of pentecost , and after when they were said to be full of the holy ghost . thus is there a fulnesse given to christ : and there is reason for it , both in respect of himselfe , and in respect of us chiefly . in respect of christ himselfe , he was the chiefe corner stone ; and therefore reason good that he should bee the fairest of the building . he was the prince of our salvation : therefore meet it was , he should be like saul , higher by the head and shoulders , yea , fully exalted above all principalities and powers . in respect of us chiefly , & our emptinesse ; that with his fulnesse hee might replenish us and our vacuity . otherwise we could neither have seene , nor received it of him . not have seene ; for the glorious beauty of the divinity was too bright for us to behold . therefore it is reason that it should be put in the lanthorn , and vaile of christs humanity , that wee might behold it . neither could wee have received it : for the deity is an unaccessible fountaine : therefore it is reason that christs humanity should be a cisterne to receive it for our use , & model . it may be you will say that s. stephē , & other saints are said to be full of the holy ghost as well as christ ; how then do these two fulnesses differ ? i answer , that they differ three wayes . first , others are said to be full according to their measure , but christ above measure . as a little dish may bee said to be full as well as the ocean : so they are filled according to the narrownesse of their present capacity . christ was full according to all dimensions , length , depth , bredth , and height of fulnes . secondly , there was in them a fulnesse of the vessell , but in christ , a fulnesse of the spring . in them was a derived and participated fulnesse , in christ a fulnesse of a fountaine proceeding from himselfe . this is well expressed by the schoolmen , when they say , that christs , & the saints fulnesse differ as fire , and things set on fire . the fulnesse of the ocean is too little to expresse it : for if you take a drop or two from it , it is so much the lesse : but the fulnesse of fire is such , as though you light a thousand torches at it , it is not diminished . thirdly , their fulnesse was in them comparatively ; saint stephen was full in comparison of other lesser saints : but in christ it is an absolute fulnesse without limits , or comparisons . what shall we now deduce from hence for our benefit ? foure consequences . first , that we ought to be invited to come to christ to take of his full heape . this incentive saint paul often useth to inflame the desires of the gentiles to come to christ , even the riches of that fulnesse which is in him , which in the fulnesse of time was exposed to all commers ; which was hidden before , but now ( as hee saith ) fully revealed ; seene before , but in types and shadowes , now with open face ; before preached to a few , now to every creature under heaven ; before given by his spirit , by drops but now he that ascended up on high , and led captivity captive , hath so received for , & given gifts unto mē , that he hath filled all things . let us therfore be exhorted , when we heare of such a fulnesse , not to take the grace of god in vaine , but labour to have our parts therein , that , with the corinthians , we may be made rich in christ , filled with all knowledge , and every grace . content we not our selves to know this onely , ( for that is our common fault to rest in the notion of such things without practise ) but goe to christ as bees to a meddow full of flowers , as merchants to the indies , that are full of wines and spices , that you may experimentally feele your selves return from him full fraught with treasures of truth and grace . in other things fulnes invites us much ; iosephs full barnes drew iacob and his sonnes downe into egypt . canaan was a land full of milke and honey , & that invited the israelites to seeke it . solomons aboundance and fulnesse of wisedome invited the queen of sheba to come out of the south to his court. in every thing , fulnesse doth much allure , and affect . the covetous man though he spend but a little , yet he delights to take it from a full heape . how much more then should the fulnesse of christ worke in us , seeing there is in him not onely a repletive , but a diffusive fulnesse ; not only plenty , but bounty ? but , alas , if we looke to the actions and lives of men , we shall finde that they seek a fulnesse in every thing else almost . a fulnesse in pleasure and delight ; a fulnesse in honour and preferment ; a fulnesse in profit and worldly incomes ; but this full hony-combe is almost every where despised . but happy is he the bent of whose heart god hath turned the right way , to seeke a fulnesse of faith and wisedome , a fulnesse of the holy ghost . happy he , who cares not to be empty of other things , so he be full of these ; to be a looser in other things , so he be a gainer in this . such an one hath indeed chosen the better part which shall never be taken from him . secondly , we should therfore answer the fulnesse of christ with a fulnesse of affection fully to beleeve , and trust in him , fully to love and adore him , fully to joy and delight in him . for it is good reason that the affections should be answerable to the object . a little excellency deserves at our hands a little love and esteeme , more excellency more love ; but when there is a fulnesse of excellency , wee ought to prosecute it with all fulnesse of affections . all excellency of the creature in comparison of this , is but a drop to the ocean , and as a sparke to the whole element of fire . if therefore we proportion our affections to the object , ( which ought to be the rule and square of them ) we must bestow upon the creature but a drop of love and delight , but the full streame of our affections should runne after christ , in whom is all the fulnesse of perfection . it is true , as men hide treasure from theeves under straw , or some other base covering , so god hideth this full excellency from the world , under a base outside , that his secret ones onely might find it : and that others ( truely blinded ) might not see but stumble at it . so he hid christ himselfe under a carpenters sonne : so he hideth divine mysteries under the meane elements of bread and wine ▪ so the wisedome of god is hid under the foolishnesse of preaching , and under sheepe-skinnes and goat-skins , such as the world was not worthy of : yet there is a fulnesse of excellency notwithstanding . for if ever we saw beauty in the sunne , moone , starres , men , women , or any thing else ; all must be more abundantly in god , who is the maker , giver , and author of all these things . as david reasoneth , he that made the eye , shall not he see ? and he that made the eare , shall not he heare ? so he that made these things shall he not have them more eminently in himselfe ? for as the worth and value of many pieces of silver is in one peece of gold : so all the petty excellencies , which are scattered abroad in the creatures , are united in god ; yea , all the whole volume of perfections which is spred through heaven and earth , is epitomized in him . why doe we not then with saint paul , trample on the glory of the world , for the excellent knowledge of christ ? why doe wee not with david turn our hearts , eyes , and affections from beholding vanities , and pitch them all in him ? why doe we not recollect our affections , and gather up our thoughts , which are scattered abroad , and busied about a thousand trifles , and bestow them all on him in whom is the fulnesse of all excellency , beauty , and perfection ? thirdly , let us also therefore be content with christ , having our hearts satisfied with him and his fulnesse . first , in regard of spirituall things goe not to the brooks of teman , the broken cisternes of rome , as saints merits , church treasures , and the like . for if there be a fulnesse in christ , that needeth not , in him we are compleat . secondly , for temporall things , be content with him alone : for he is our fulnesse even in them also . for the better conceiving whereof , we must know that the first adam brought a generall emptinesse over all the world . for though , the world be full of pompe and pleasure , as saint iohn calls them ( the lust of the flesh , the lust of the eye , and the pride of life ) yet properly it is empty , because it is not full of that which it should be . evē as we say , a well is empty , though it be full of ayre : so all creatures , if not filled with that they should be . for emptinesse is not so much an absence of entity , or of something that is , but of that being that is due , and should give filling to that which should be full . hence therefore not onely the heart of man , but all creatures also are said to be empty . vanity of vanities , saith solomon , that is , emptinesse of emptinesse . the whole creation is subject to vanity , saith paul , that is to emptinesse . hence is it that the hearts of men are not satisfied with the world : but , as the prophet speaketh ; they eate and are not full , they drinke and their soule is empty : because now the creature is as the huske without the graine , the shell without the kernell , full of nothing but emptinesse ; and being empty of it selfe , cannot give us satisfaction . but christ the second adam hath filled all things againe . all in all , that is , not onely the hearts of men , but the things also . it is the neuter gender ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) all and in all . hence we may observe , that many find a want in the midst of plenty : their hearts find no rest in all they injoy , no satisfaction ; with the holy regenerate man it is much otherwise . though he have but a little wealth with a little food , yet there is a fulnesse put into that little which maketh it fit to give him satifaction . this is the meaning of that in the psalme , a small thing that the righteous hath , is better thē great riches of the ungodly . the reason is , because that little being filled with the blessing of the second adam christ , they find a fulnesse , when the wicked find an emptinesse in their greatest abundance . lastly , hence therefore issues singular comfort ; what though there be a fulnesse of sinne and guilt in us , yet is there a fulnesse in christ able to remove it and take it away . a fulnesse of mercy to receive our supplications : a fulnesse of merit to make atonement for our fowlest sinnes : a fulnesse of favour to prevaile with his father in any requests . if therefore there be a fulnesse of christ ( as there is ) be not discouraged . though thy sinne abound , yet ( if thou turne from sinne to christ ) his grace abounds much more . thou canst not be out of measure sinfull , as he is out of measure mercifull . remember but the two metaphors used in the scriptures . i will scatter your sinnes as a mist , and they shal be drowned in the bottome of the sea. now , the sunne , by reason of his force , can scatter the greatest mist , as well as the least vapour : and the sea , by reason of his great vastnes can drowne the mountaines as well as the mole-hills . so christ , by reason of that vast fulnesse that is in him , is able , yea forward , and as willing to forgive the greatest sinnes as the least : i say , as forward , and willing ; for mercy , though it be a quality in us , yet it is a nature in him : now , what is naturall , there is no unwillingnesse , nor wearinesse in that . the eye is not weary with seeing , nor the eare with hearing fit objects . therefore though our sinnes be never so great , and many ; yet ( if this condition be observed that we lie in no knowne sinne , that god bearing witnesse to our consciences , we have a full and resolute purpose not to doe the least evill , nor to omit the least good ; in a word , that we make our hearts perfect with god in all things ; for without this there is no remission of sinnes ) then they are not beyond the price that was paide for them , nor beyond the grace of him with whom we have to doe ; because there is fulnesse in him . now , i beseech you take not this exhortation in vaine . for there is nothing more effectuall to heale a rebellious heart , to instill soveraigne saving grace , to cause a sinner to change his course , then to be perswaded that he shall be taken to mercy , and that his sinnes shall bee forgiven in christ. even as the thiefe while the hue and cry pursues him , never returnes willingly ; rebels and pyrats , while the proclamation of rebellion is against them , never come in : but if there be a proclamation of pardon , yea of some great advancement , if that be beleeved once truly , that , and nothing but that causeth them to lay downe their courses , and become loyall and loving subjects : so is it with poore sinners upon the apprehension of christs willing supply . therfore let the fulnesse of the mercy of christ moove us to lay downe our armes of rebellion , and to chuse god for our god , and to give our selves wholly unto him . and thus i passe the fulnesse given to christ. now next view for whom it is . it is for us , that we may receive grace for grace . note , that as there is a fulnesse of grace in christ , so is it for this use , that all grace may be received . as all starres shine in the light of the sunne : so doe all the saints through grace received . the scripture is evident for this . it is god that worketh in you both to will and to doe , of his good pleasure . wee are not sufficient of our selves to thinke any thing , as of our selves : but our sufficiency is of god. so that all grace , and all preparations to grace , and all ability to accept grace , is all from god , and not of our selves , ( whatsoever men dreame ) and that for these reasons . because nothing can work beyond the spheare of it's owne reach : the effect exceedeth not the cause . therefore it is impossible for corrupt nature to get supernaturall grace , or to doe any action preparing , inclining , or bending the will unto it . for as the water cannot heate , which is an action above the nature of it , untill an higher principle of nature be infused into it : no more can meere nature doe any thing tending to saving grace , having no principle in it selfe whereby it can raise it . indeed , to will is naturall , but to will good , is supernaturall , and must needs arise from an higher wels head then nature is . for as an hatchet will cut when it is handled but with a common hand , but to make a chaire , or stoole , or like artificiall thing , except it have the influence of an artificer , it cannot : so though to will be natural , yet to wil well , to doe a supernaturall work in a supernaturall and holy way , it cannot except it have the influence of a supernaturall agent to guide and direct it . from this consideration arise two corollaries to direct our judgments , and practises . first , for our judgements , this part shewes the errour of the pelagians , who ascribe the beginnings , preparations , and abilities , of our accepting of grace to our selves , and our owne free-will , although the complement be of god. but you see ( by that which hath been said ) that not onely the full streames , but that every drop of grace hath beene received from his fulnesse . this errour of theirs proceeds from their not distinguishing aright betwixt acquisite habits , and those that are infused . indeed , in acquisite habits the acts goe before the habits , & prepare for it . but in infused habits it is clean contrary . it is with them , as with the naturall powers of the soul. we have first the faculty of seeing before we see , and of hearing before wee heare : so have we first the infused habitts before wee exercise the operations of it . for as the wheele doth not runne that it may be made round : so the heart doth not first doe the action whereby it may be set in a good frame : but it is first fashioned , and made a new creature by grace , & then it doth performe actions , and bring forth fruits worthy amendment of life . for that which is said of the soule , it doth frame an house for it selfe , and frame it selfe a roome , is as truely said of grace ; it useth no harbenger : for nothing can prepare for grace , but grace . if it be objected , that such as seneca , and socrates were much enlightened , and did also approve the law in the inner man , and had not onely an offer some way , but had a certaine kind of universall and common grace . this priviledge cannot be denyed to many of the heathen ; who as alchimists , though they misse of their end , yet they finde many excellent things by the way . so though they fayled of the right end , of the glory of god , yet were they not destitute of many common and excellent gifts , wherein though one did goe farre beyond another , as seneca beyond nero , yet , as they say of sins that they doe all alike passe the rule of rectitude , though some goe further beyond it then others ; so were they all destitute of originall righteousnesse , though some were more inlightened from it then others ; all are alike dead in sinnes , though some as dead bodies were putrified , and corrupted more then others . now to direct our practise . if all grace be received , then first deferre not repentance . for no repentance is acceptable to salvation , but what proceeds from sanctifying grace , and that you see , is received , and given of god as he pleaseth . it is not in him that willeth , nor in him that runneth , but he hath compassion on whō he will , and whom he will he hardeneth . as i said , the spirit breatheth where , and when he pleaseth . therefore we should doe as millers and marriners , take the gale when it commeth , and make use of it , because they have not the wind in a bottle . suppose a man were to passe the seas in twenty dayes upon paine of death ; if the wind should blow the first , second , and third dayes , no wise man would omit that opportunity , because he knowes , the windes are not in his power . but if the spirit shall breath into our hearts good motions of turning to god unfainedly in our youth , yeares of age , or whensoever , it is the greatest wisedome in the world to take the opportunity , and not to put it off . who knowes whether ever it will be had againe or no ? how many thousands are in hell , who thought to have repented , and did not , because they neglected the breathings of the spirit when they were offered ? there are certaine acceptable times , after which god offereth grace no more to them that wilfully refuse . happy is hee that knowes the day of his visitation , and the things that belong to his peace , which jerusalem did not , and therefore christ wept over it ; which saul and the iewes in ieremies time did not , and therefore god forbad him to pray for them . as there were certaine times when the angel moved in the poole of bethesda , and he that then stept in was healed : so are there certaine acceptable times wherein god doth , as it were , thaw and soften the hearts of men , and then this time must be taken . it is wisdome with the husbandmen , then to put in the plough when the ground is soft : for the heart in such cases is like to the iron in the furnace , easily wrought upon ; but stay while it is cold , and it will not so easily be fashioned . i beseech you therefore be exhorted to take the opportunity : and be not like them , of whom esay complaineth , who like bull rushes doe hang downe the head for a day , while some storme of outward , or inward trouble is upon them , but when a faire sun-shine day is come to dry it up againe , they lift up their heads as upright as ever . if any man would sit down , and cast his thoughts together , but one halfe houre , and consider this seriously , i have but a little time to live here , i have another place where i must live to all eternity : as i spend this short time here , so shal it be with me there and then for ever no more . if a mans thoughts ( i say ) were such , i should wonder if any thing else should take up our intentions , but to take our seasons , and make sure our elections . but , alas , wee are robbed of our selves by our worldly delights , and in great earnestnesse and contention we spend our selves in trifles . but if we would not have with he merchant an estate hanging upon ropes , and depending upon uncertaine winds ; how much lesse should a man have his salvation depending upon uncertainties , seeing grace ( whence repenance proceeds ) is , as you see , received , and not in our owne power ? but here most mistake repentance , and that is the cause why it is deferred . it is not onely a sorrow for sinne ( as it is commonly thought to be ; ) nor a leaving of sinne out of feare of hell , and desire to be saved , which a man may doe out of the strength of nature , wisdome , and providence for his owne safety : but it is ( when it acompanies salvation ) a much different thing , to wit , an act of life by one that was dead , an act of a new creature by one that was old : it is the change of the whole frame of the heart , as if another soule dwelt in the same body , or , as he said , i am not my selfe , by repentance i differ from what i was . in a word , when a man is a quite other man then he was , serving god out of an inward propension , & having the whole bent of his heart turned to delight in the lord , and in his law , without all by-respects . and that this yet may be made clearer , and put out of all doubt , i would aske you this one question . that repentance which men take up in age , or times of extremity , whence proceeds it ? if from selfe love , as is usuall in such cases ( because the soule is thē most strongly possessed with an apprehension of death , and hell , and another life ) then there is no more then nature in him : for the streame naturally riseth no higher then the fountaine . a beast would as much , for when he sinks into danger he would struggle to save himselfe . but if it proceed from love to god , why is it not done sooper , why not in the flower of youth ? yea , when it is done soonest , would we not be heartily sorry that it is not done sooner ? if it proceed of love to him , it cannot but rise from his holy spirit , the breathings whereof as they are most free , so are they most precious . therefore when such a sparke is kindled in our hearts , let us be carefull to put fuell unto it , and not let it goe out againe . all the creatures in heaven , and earth , cannot helpe us to them againe : yea , the best ordinances are but as pennes without inke , and empty conduit pipes which give not one drop of true grace , except christ , who is the fountaine pleaseth to convey it by them . therefore let us take heed how we let such motions rise like bubbles , and breake againe , or goe out like sparks upon wet tinder ; least often checking , snibbing , and quenching the spirit , in the end we be found guilty of resisting the holy ghost , and then god sweare in his wrath , that we shall not enter into his rest . here , by the way , observe , that this doctrine teacheth us not to be idle ( though all grace be received frō christ ) we must not therefore leave all to god ( as we are slandered to say and doe : ) but as st. paul makes the cōsequence , because god worketh in you the will and the deed , therefore worke out your salvation with feare and trembling . others may be thought contrarily to inferre , our selves work in our selves the will & the deed , therefore we need notwork out our salvatiō with such feare & trēbling , seeing we may do it at our pleasure . but it will be said , this is an hard case , although a man would repent , yet he cannot , although he desire to serve god , yet it is impossible except he receive it . to remove move this scruple we must know , that god is exceeding free and open handed in giving grace , if it be taken in time . and if ye will not beleeve it , st iohn comes here and tels you , i have received of his fulnesse , and not i onely , but we , that is , i , and all the saints that either are , or have been , and since st iohns time many thousands , and shall not such a cloud of witnesses perswade us ? if a begger heare of an open house kept , or a great dole given , it affecteth him , and invites him to goe ; but when he sees many comming from it with armes full , & laps full , is he thē confidēt , this addeth wings to him so if a sick man doe but heare . of a famous physitian , or an healing well , it stirres him up to goe and try ; but if he meet with many hundreds , and thousands comming from thence , and saying , i have been with him and am cured , i have been there , and am healed , then he makes no question . so doth saint iohn here , all wee have received grace for grace , therefore come . as a bird that hath received from a full heap , cals his fellowes : so doe we one another . say not therefore , alas my sins are so great , my wants so many , that i shall not be supplied : but rather thinke thus , if there was grace for so many , then surely there is enough for me . onely be sure to receive it in an acceptable time , when it is offered in the houre of salvation , least often grieving the spirit , god suffer his spirit to strive no longer , & then though ye strive to enter ye be not able , because ( as i said , ) god hath sworne ye shall not enter forever . secondly , if all grace bee received , then let us be affected as receivers . first , let vs be thankfull to god for all receits . the most gracious are the most gratefull . secondly , let us carry our selves in humility towards men . for what have we that we have not received ? shall our purse or vessell boast it selfe against another , because the owner hath put more gold , and more precious liquor into it ? or shall the wall that glistereth with the sun-beames , exalt it selfe against another that standeth in the shadow ? thirdly , let us beg grace at gods hand by prayer . for in obtaining any thing meerely given , and received , that is the most proper meanes ; therefore prayer is said to be the banket of grace : and it is a true observation , that a man of much prayer , is a man of much grace . now , prayer is either publike , or private . private , is that whereby wee expresse our private and publike occasions to god every day ; wherein we renew our repentance and covenants of abstaining from the sinne we are most prone unto , and doing the duties whereto we are most unapt : in a word , that whereby we doe every day set our hearts streight before god in all things . this is the very life of religion , and in this we must be frequent and fervent , binding our selves with an invincible resolution to keep a constant course in it : but of this there is no doubt . the next is publike prayer , which because it is more questioned , and not received of all with the reverence it should , i will adde a word or two of it , and so conclude . that a set forme of prayer is lawfull , much need not be said . the very newnesse of the contrary opinion is enough to shew the vanity and falshood of it . it is contrary to the approved judgements of approved councels , learned fathers , and the continuall practise of the church . tertullian , who lived a little above an hundred yeares of the a apostles death , saith , set and ordinary prayer going before , it is lawfull to build upon them other petitions . this shewes that they had some ordinary set allowed prayers , to which some others might be added in words of more liberty . in origens time , who lived neere tertullian , it is evident , that there were set formes of prayer used in the church . for , in his 11 homily , he repeateth & expoundeth some passages of them . vpon which b illiricus saith , without doubt , at that time ▪ they had certaine formes of prayer . saint basil , in his sixty six epistle saith , that there were used letanies in the neocessarian churches : and ambrose in his time affirmeth , that the use of letanies was frequent . * constantine the great prescribed a set forme of prayer to his souldiers , which is set downe by e●sc●ius in his fourth booke . and calvine in his eighty third epistle to the protector of england , saith , that he doth greatly allow a set forme of ecclesiasticall prayer , which the minister should be bound to observe . but ( as i said before ) of the lawfulnesse there is little question . that which is to be reprehen̄ded , is , a asecret dis-esteeme of publike prayers , by reason of which many neglect to come to them , and they that doe come , doe it in a perfunctory , and overly manner , which is an extreame madnesse . better it were that men would come to this disjunction : either it is lawfull to use them , or not : if not , why doe they not wholly abstaine ? if so , why doe they not use them lawfully in a reverend manner ? one thing there is which if it were well considered , would breed in our men another esteeme of publike prayer then indeed there is ; and that is , that , besides the end of attaining what wee want , ( wherein yet publike prayer hath a promise ) there is another end of prayer , and that is , to worship god , and performe , a service to him . for proving of which there are two places of scripture unanswerable . a anna served god with fasting and prayer , night and day . and the prophets and teachers of antioch , b ministred to the lord , or observed a liturgy to the lord , whence the word liturgy is derived : and this should breed reverence . ob. besides , how sleight is that which is objected against the lawfulnesse of it , to wit , that the spirit is stinted when we are fettered with words appointed ? sol. i answer , the freedome of the spirit stands not so much in the extent of words , as in the intention of zeale wherein they are uttered . ob. it is againe objected that we cannot pray for occasionall necessities . sol. i answer , that therefore we bind not onely to them , but may and ought to use priuate prayer wherein we may expresse our private , particular , and accidentall occasions . and if they be more publike , there be prayers both before and after sermons ( according to order ) wherein the minister is left at more liberty , according to fuller apprehension of the lords prayer . and if it be yet more generall belonging to the state and church , we adde to it more generall and publike prayers , as in the time of publike infection , warre , and the gun-powder treason dayes . but there needs not much to be said to convince the judgement : that which is chiefly to be desired is , that they may be better observed , and more esteemed : especially seeing our publike prayers are holy , and good , and ( which should be a great inducement ) the church hath commanded them . for if the church be to be obeyed in indifferent things ( as it is ) then much more in gods owne ordinances . and if a set forme be lawfull , then must a set forme needs excell , which is dictated by a christ him-himselfe , and is therefore more frequently to be used , and with all reverence both in minde and gesture . nor doth this want the practise and approbation of the ancientest . it is saint a cyprians speach , by how much more effectually do we obtaine that which we aske in christs name , if we doe aske it in his owne prayer . and saint augustine saith , learne ye , and hold without booke the lords prayer , and with all the saints utter it with one same-sounding voyce . thus if we would shew our selves affected as good receivers both in private and publike prayers , we shall finde that successe which both iohn and the rest of 〈◊〉 saints found , who of his fulnesse received grace for grace . this god grant for iesus christ his sake . finis . perlegi hans concionem , dignamque judico quae typis mandetur . tho. wykes . notes, typically marginal, from the original text notes for div a09967-e820 detonare ab alto . fulnesse is given to christ. in person . col. 2. 1. iohn 1. in offices ▪ in righteousnesse . col. 2. in effects . why fulnesse is given to christ. in respect of himselfe . in respect of us chiefly . o● . 〈◊〉 betwixt christs fulnesse , and others . sol. ioh 3. plenitudo 1 vasis . 2 fontis . igni● ignita . application . we are invited to come to christ to take of his full heape . de pleno tollere acerno . we must answer the fulnes of christ with a fulnesse of affection . we must be content and satisfied with ful christ. col. 2. christ is our fulnes in temporall things 〈…〉 eccl. 1. rom. 8. col. 3. psal. 37. there is a fulnesse in christ against the fulnesse of sinne . rom. 5. all grace is received from christ. phil 2. 13. 2 cor. 3. 5. influentias artificis . application . to helpe judgment . fabricare fibi domi●ilium . ob. sol. to helpe practice . wee must not defer repentance rom. 9. 15. luke . 19. ioh. 5. es. 58. 2. pet. ● . magno conatu magn●s nugas agimus . fortunam rudentibus apt●● . ephes. 2. 1. 2 cor 5. 17. ego non sum ego . 1 the 〈◊〉 . 5 act. 7. psal. 95. though grace be received , we must not be idle . phil. 2. ob. sol. 2 cor. 6. ephs. 4. gen. 6. luk. 13. 24. we must be affected to grace as receivers with thanks to god. with humility to men . with prayer . both in private . and in publike prayer . set forms of prayer lawfull . a proemissa legitima & ordinaria oratione , jus est su perstruendi petitiones . b tunc temporis certas quasd●m orationis formulas proculdubio habuerunt . * 〈◊〉 〈◊〉 esse frequentem . a publike prayers are highly to be esteemed . a luke 2. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b act. 13. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a the excellency of the lords prayer . a quanto essicacius impeti amus quod petimus ▪ christi 〈◊〉 , si 〈◊〉 oratione petamus . discite , & reti●ete 〈◊〉 dominicam , & iater omnes sanctes conso●o ore profer●tis . plenitudo fontis, or, christ's fulnesse and man's emptinesse a sermon / preached by iohn preston ... preston, john, 1587-1628. this text is an enriched version of the tcp digital transcription a55750 of text r21068 in the english short title catalog (wing p3304a). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 48 kb of xml-encoded text transcribed from 12 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a55750 wing p3304a estc r21068 12359955 ocm 12359955 60192 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing 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(eebo-tcp ; phase 1, no. a55750) transcribed from: (early english books online ; image set 60192) images scanned from microfilm: (early english books, 1641-1700 ; 222:3) plenitudo fontis, or, christ's fulnesse and man's emptinesse a sermon / preached by iohn preston ... preston, john, 1587-1628. [4], 18 p. printed for iohn stafford ..., london : 1645. reproduction of original in the university of illinois (urbana-champaign campus). library. eng jesus christ -person and offices -early works to 1800. sermons, english. a55750 r21068 (wing p3304a). civilwar no plenitudo fontis: or, christ's fulnesse, and man's emptinesse. a sermon preached by iohn preston, $c. preston, john 1645 9214 85 15 0 0 0 0 109 f the rate of 109 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2004-04 tcp assigned for keying and markup 2004-04 apex covantage keyed and coded from proquest page images 2004-11 judith siefring sampled and proofread 2004-11 judith siefring text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion plenitudo fontis : or , christ's fulnesse , and man's emptinesse . a sermon preached by iohn preston , &c. 1 cor. 4. 7. what hast thou , that thou hast not received ? if thou hast received it , why dost thou boast , as though thou hadst not received it ? london , printed for iohn stafford , and are to be sold in bracke horse alley , 1645. ❧ to the anti-arminian : or , to every good christian reader . good reader , pliny the great naturalist , taxeth some of the greeke , and latin writers in his time , of folly at the least , for sending abroad their empty and worthlesse pamphlets with an over-praise in the title , promising much at the first sight , but utterly deceiving the reader in his further search : but he that shal with judgment reade this sermon , will finde somewhat more then a naked title to commend it . sometimes the workman graceth the worke : sometimes the worke the worke-man ; but behold in this treatise they kisse each other , and are joyned together as a white rose & a red rose in one sweete posie . but , that both have beene abused in the first impression hereof , it appeareth as clearely ( by the manuscript ) as the splendant sun within earths spangled canopy : for al those passages , which will make the arminians to stumble and ( without doubt ) to fall in some measure , are ( by the imprimatur-ist ) deleted ; as if arminianisine were englands true doctrine . but now for thy comfort ( dear christian ) thou hast the author's sermon as it was preached before king iames , without the least diminution ; and i send it out with that prayer , or benediction that iacob sent with his sonnes into aegypt ; god almighty give thee mercy in the sight of the man : in the sight of the great man , that thou maist make him humble : of the poore man , that thou maist make him content : of the stubborne man , that thou maist hammer , and supple him : of the penitent man , that thou maist bind up his wounds & sores . of every man , that thou maist touch his conscience , and wound his soule . amen . thine in the lord iesus , p. b. christ's fulnesse , and man's emptinesse , &c. john 1. 16. of his fullnesse we have all received grace for grace . saint augustine in his booke de c●vitate de● seemes to stand amazed at the majesty which appeares in this first of iohn , above all other passages of holy writ . and calvine saith , he doth in this chap : detonare ab alto , giving it the chiefest instance wherein a divine ●upendious authority appeares beyond all the writing of men iunius saith , that he was uever strucken with an apprehension of the diety , till he read this first chapter , affirming it to be the first and chiefest cause of his conversion from atheisme to a sincere imbracing of christianity , you may see it in his life written by himselfe . and in all this chapter , i finde not a richer and fuller sentence then this which describesto us the fullnesse of christ . the parts of it are three . first ▪ here is a fulnesse attributed to christ . secondly , this is not a respective but a diffusive fulnesse , that is , fulnesse not shut up in its owne bankes , but running over for our benefit and use . of his fulnesse we have all received , that is , all that ever had any grace took it from this heap , drew it from this fountaine . thirdly , these receits are amplified by the variety of them , grace for grace . that is , christ hath given to us for all the graces which he received of his father for us ; graces answerable , as the seal is said to give to the waxe print for print , character for character , or as a father is said to give to the sonne lymbe for lymbe , member for member , though not of the same bignesse and measure . in the same sense christ is said to give to us grace for grace . so that now you see here a full shop , many buyers or receivers , choise of wares , or rather to use the scriptures similitude : a full table , many guests , variety of dishes : of his fulnesse we have all received grace for grace . we begin with the first . this fulnesse is attributed to christ in 4. respects . 1. in regard of his person : so hee was full . 1. with an increate fulnesse : for as the glory of god filled the temple that moses could not enter in : so the humanity of christ which answered to that type , was filled not only with the effects of the diety as then , but with the diety it selfe , which is therefore said to dwell in him corporally or essentially . 2. hee was moreover filled with a created fulnesse , and so hee was said to be full of all divine good things , which iohn reduces to two heads , grace and truth . truth which comprehendeth all the vertues of understanding ; and grace which comprizeth all beauties and perfections of the will . secondly , this fulnesse is attributed to christ in regard of his offices 1. as a prophet . he was full of all the treasures of wisedom and knowledge ? so that all the light which the world ever had came from him as a prophet . all the revelations which adam , abraham , and noah ever had ; all the visions which esaias , ieremy , and the rest of the prophets ever saw ; all the mysteries which ever were declared to paul and iohn , came from him , they all received their light from this sun , which from the first morning of time shone to the darke world , without setting more or lesse , though the darkenesse comprehended it not . secondly , hee was ful as a priest , full of fauour with god , whence he hath audience , alwais full of compassion to man , whence he is ready to entertaine any suits or suitors ; full of merit , whence sure to prevaile in all his requests and intercessions 3. he was full as a king , full of authority , all power was given him , in heaven & in earth , full of strength and might to desend his servants , and to resist his enemies till he hath made them his soot-stoole . lastly , full of royall munificence , whence ready to supply the wants of his servants , and to give them in the end a large recompence of reward . thirdly , this fulnesse is attributed unto christ in regard of righteousnesse , hee was full of all righteousnesse originall & actuall , active and passive generall and particular , whence we have these b●nifits , following , 1 . that hee who was so full himselfe is able to make us full , if we want faith or love , or any other grace . 2 . by this we know what a mediator we have to deale withal even with one full of love , full of patience , full of tender compassion which may invite us to come to him . ‑ lastly , we have this comfort that though our righteousnesse be very weake and small , yet in him we are compleate , coloss. 2. fourthly , this fullnes is attributed to him in regard of his effects . scarce was there ever any action that christ did , but you shall see a fulnes in it . at the first miracle that ever he wrought , he filled 6 water-pots with wine , afterwards he filled 5 000 guests with 5 loaves and 2 fishes , so that twelve baskets full of broken meates were taken up ; so he filled the netts with fishes till they were ready to breake againe , and which was the best fulnes of all , he filled the disciples with the holy ghost in the day of pentecost , and often afterwards , whence they are said to be full of joy , and the holy ghost . if we would know the reasons ; it is partly in regard of christ himselfe , hee was the corner stone , therefore there is reason hee should be the fairest in all the building . he was the prince of our salvation therefore it was meet he should be like saul higher than all the people by head and shoulders , farre exalted above all principalities and powers . but chiefely it was in regard of us and out emptinesse , that with his fulnes hee might replenish our vacuity , otherwise wee could neither have seen him nor received of him . not have seene him , for the glorious beauty of his godhead was too bright for our eyes to behold . it was therefore reason that it should be put into the lanthorne , or vaile of christs humanity , that in that we might behold it . nor could we have received of it , for the diety is an inacces sible fountaine ; it was reason therefore that christs humanity should be the cesterne or conduit-head to receive it for our modell and use . but here one question must bee answered . steven and other saints are said in scripture to be full of the holy ghost , and how differs this from the fulnesse of christ ? i answer , first they were said to be full according to their measure , christ out of measure , as a little dish may be said to be full as well as the ocean . so they were said to be full , because filled according to the narrownes of their present capacity . but christ wa● full according to all d●●ensions , length , breadth , and depth of fulnesse . secondly , in them there was plenitudo vasis ; in christ , plenitudo fontis , that is , there was in them a derived participated fulnesse , but in christ there was a fulnes like the fulnes of a fountaine springing from himself , which is well expressed by the schoolmen , when they say , that the fulnes of the saints and of christ differ , as ignis and ignita , the one like torches kindled , the other like fire it selfe , for the fulnes of the ocean is too little to expresse this ; for if you take a drop or two from it , it is so much lessened , rather the fulnes of the fire , which lights a thousand torches , yet is not it selfe diminished . thirdly , in them there was a comparative fulnes . steven was said to bee full in regard of other lesser saints , but in him there was an absolute fulnes without all limits , without all comparison . what shall we now deduce hence for application to our selves ? first , that which is also the scope of the evangelist in this place ; this should invite us to come to christ , and to take of this full heape . this incentive paul often uses to inflame the desires of the gentiles to come to christ , even the riches of that fulnes which is in him , which in the fulnesse of time began to be exposed to all commers , as he saith , hidden before , but now fully revealed ; seen before but in types and shadowes , now with open face ; before preached but to a few , now to every creature under heaven ; before the spirit was given but by drops , but now he that hath ascended on high , and led captivity captive , hath so given gifts to men , that he hath filled all things . let us therefore be exhorted when we heare of such a fulnesse , not to take the grace of god in vaine , but labour we to have our part in it , that as those corinthians , we may be made rich in christ filled with all knowledge and every grace . content not your selves therefore to know this onely , for that is our common fault to content our selves with the notions of such things without practise . but go to christ as bees to a meadow that is ful of slowers , as merchants to the indies that have full mines , that you may experimentally find your selves returning from 〈◊〉 full fraught with the treasures of truth and grace . in other things fullnes invites us much ; ioseph's full barnes in aegypt drew iacob and his sons thither : canaan was a land ful●●ow●ng with milke and honey , and that invited the israelites to seeke it : solomons abundance and fulnesse of wisedome , caused the queene of sheba to come out of the south to his court . in every thing fulnes doth much allure and affect us . the covetous man though he spend but little , yet he desires to take it from a full heape , as he saies de pleno tollere acervo . how much more then should this fulnes of christ worke on us , especially since there is in hi● not onely a repletive but a diffusive fulnes ; not onely plenty , but also bounty ? but alas , if we looke upon the waies and actions of men , we shall find that men seeke a fullnesse in every thing else , almost , a fulnesse in pleasure and delights , a fulnesse in honour and preferments ; but this full honey combe is almost every where despised , but happy hee , the bent of whose heart god hath turned the right way to seeke a fullnes of faith and wisedome , and a fullnesse of the holy ghost , who cares not though he be empty of any thing else , so hee bee full of these ? though a looser in other things , so a gainer in these . such a one hath chosen the better part which shall never be taken from him . secondly , if there be a fulnes in christ , we should answer it with ●ulnes of affection on our parts , fully beleeve and trust in him , fully love and adore him , fully delight in him , for it is reason the affection should be answerable to the object . a little excellency desires little love and esteeme ; more excellency more love , but wher there is a fulnesse of al excellencies , that we shold procecute with fulnes of ●ll our affections . all the excellency in the creature in comparison of this , is but as a drop to the ocean , and a sparke to the whole element of fire . therefore if we propo●tion our affections to the object , which ought to be the rule and square of them , we should bestow on the creature but a drop of love and delight , but the full streame of our affections should be carried to him , in whom is the fullnesse of all perfection . it is true indeed , that as men hide treasure from theeves under straw or baser covering , so god hides this ful excellencie from the world under a b●se outside , that his secret ones only might find it out , and others seeing , might not see , but stumble at it . thus he hid christ himselfe under a carpenters sonne , so hee hides divine misteries under the meane elements of bread and wine , so the wisedom of god is hidden under the foolishnesse of preaching : and under sheep-skins and goat-skins , as the apostle speakes , were hidden , and such as the world is not worthy of , yet there is such a fulnes of excellency notwithstanding : for if ever wee saw beauty in sun , moone , stars , men , women , &c. or if ever we● found delight in musicke , meates , drinks , friends , &c. all mu●● needs be more abundantly in god , who is the author , maker , & giver of all these ; as solomon reasons ; he that made the eye , shal not he see , so he that made all these things , shall he not have them eminently in himselfe , for as the worth of many peeces of silver is comprized in one piece of gold , so all the petty excellencies which are scattered abroad in the creatures , are all united in god , yea the whole volume of perfections , which is spread through heaven and earth , is epitomized in him ; why do we not then with paul , trample upon the pompe and glory of the world , for the excellent knowledg of christ ? why do we not with david turn away our eyes , hearts , and affections from beholding vanity , and pitch them all on him ? why do we not re-collect our selves , and gather up out affections and thoughts , which are scattered and busied about a thousand tristes , and bestow them all on him , in whom is the fulnesse of all excellency beauty , and perfection ? thirdly , if there be a fulnesse in christ , then let us be content with him , having our hearts filled and satisfied with him . first , in regard of spiritual things . goe we not to the brookes of teman , the broken 〈◊〉 , and pe●●ers packs of rome , as saints , merrits , churches treasury , &c. for if there be a fulnes in christ that needs not for in him we are all compleat . secondly , for temporal things let us be content with him alone , for he is our fullnesse even in them a so for the better conceiving of this we must know that the first adam brought a generall e●ptinesse through all the world , for though the world be full of p●mp● and pleasures , as iohn calls them , lust of the flesh lust of th●●ye &c. yet it is properly empty , because not full of that it should bee : even as we say a well is empty , though it be full of ayre , because it is not full of water which should be in it : for emo●●nesse is not so much , absontia entitatis a●absenti● entitatis debitae . hence therfore not onl●y the hearts of men , but the creatures are said to bee empty , hence solomon saith ecclesiastes the 1. chapter , vanity of vanities , 〈◊〉 is but vanity , that is emtinesse : and rom. 8. the creature is subject to vanity : that is emptinesse : through him that sub jecteth it . hence the hearts of men are not satisfied with the world , but as the prophet speaks : they eat and are not filled , they drink and behold their soule is empty , because the creature is now but as the huske without the graine , the shell without the kernell , full of nothing but emptinesse , and being empty in it selfe , cannot give us satisfaction ; but christ the second adam hath filled all things againe , epes . 1. last verse . he fils all in all things , that is , not only the hearts of ●en , but the things also . it is the newter gender . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . hence we may observe , that many finde a want in the midst of plenty , their hearts finde no rest or satisfaction in al they enjoy , but with the holy regenerate man it is much otherwise , though he have but a little wealth , a little food and rayment , yet there is a secret fulnesse put into that little which makes it fit to give him satisfaction , which is the meaning of that of the psalmist , psal. 37 , 16. a little thing to the righteous , is better then great riches to the wicked , because in that little it being filled with the blessing of the second adam , they finde a fulnesse , whereas the wicked finde an emptinesse in the midst of their greatest aboundance . if there be a fulnesse in christ , then what though there be a fulnes of sin and guilt in us , yet there is a fulnes of grace in him able to remove it , and take it away . a fulnes of mercy to receive our supplications , a fulnes of merit to make an attonement for our foulest sins , a fulnes of favour to prevaile with his father in any requests . if therefore there be a fulnes of grace in christ , as there is , be not discouraged , though thy sins abound , yet his gra●e abounds much more , they cannot be so out of measure sinful , as he is out of measure merciful . remember but the two metaphors used in scripture , i wil scatter your sins as a mist , and they shal be drowned in the bottom of the sea . now the sun by reason of its great force can scatter the thickest mist , aswel as the least vapour : the sea by reason of its great vastnes can drowne mountaines , aswel as molehils ; so christ by reason of that vast fulnes of grace which is in him , is as able , yea as forward and willing to forgive the greatest sins aswel as the least , i say as forward and willing for mercy , though it be a quality in us , yet it is a nature in god : now what is natural , there is no unwillingnesse or wearinesse in being that , as the eye is net weary with seeing , nor the eare weary with hearing ; therefore though our sins be never so great and many , yet if this condition be observed , that wee lie in no knowne sin , that we have a ful and resolute purpose , god bearing witnesse to our consciences not to doe the least evil , nor 〈◊〉 the least good , in a word that wee make out hearts perfect to god in al things , for without this condition there is no remission of sins . but if this condition be observed , i say that although out ●●●nes be never so great any many , yet they are not gone beyond the price which hath beene paid for them , nor beyond the grace of him wi●● whom we have to doe , for there is a fulnes in him . now i beseech you take not this exhortation in vaine , for there is nothing more effectual to heale a rebellious disposition , to instil saving grace , to cause a sinner to change his course , then to be fully perswaded that he shal be received to mercy , and that his sins shal be forgiven in christ : even as the theese , while the hue and cry is after him , never returnes willingly : rebels and pyra●es whiles the proclamation of rebellion is out against them , never come in : but if there be a proclamation of pardon , yea and of some great advancement , if that be beleived once , that , and noting else causeth them to come in , and to become faithfull and loyall subjects . therefore let this fulnesse of mercy in christ be an effectuall motive to us all , to come in to lay down the armes of rebellion , to choose god for our good , and to give up our selves wholly to him , to serve him with perfect hearts & willing minds , all our dayes . so much for the first part . the second part i wil as briefely dispatch , and not meddle with the third , lest i be tedious . of his fulnes wee have al received whence the second point is [ that al grace is received ] for as al stars shine in the light of the sun ; so doe al the saints through grace received . what else distinguished iohn from iudas , simon peter , from simon magus ? but onely christ , who shone upon one , and not upon another , when they sate both alike in darknesse , and in the shadow of death . the scripture is evident for this , phil. 2. 13. the deed is wrought in us by god , and not the deed onely , but the wil also which produces that deed , nor that onely , but the thought also which begat that wil . for we are not able so much as to thinke a good thought of our selves . 2 cor. 3 5. so 〈◊〉 grace , yea 〈◊〉 preparation to grace , and ab●●●● to accept grace are al from god : contrary to what arminians affirmeth : and not of our selves , and that for th●●●e reasons . because nothing can worke beyond the spheare of its owne 〈◊〉 , the eff●ct exceed●th not the cause , therefore it is impossible for corrupt nature either to beget supernatural grace or to 〈◊〉 any action preparing , or bending , or inclining the wil to it : for as the water cannot heate ( which is an act● 〈◊〉 above the nature of it ) until an higher principle of heat be first infused into it ; no more can meere nature doe any thing tending to saving grace , having no principle in it selfe whence it can raise it . and if it ●e objected ( as it is by the arminians ) that though grace doe al , yet to accept or reject it , to wil or nil it , is natural to man as a free agent . i answer : that to wil , is natural , but to wil wel , is supernatural , and must rise from a higher wel-head than nature is . for as an hatchet wil cut when handled but with a common hand , but not make a chaire , or stoole , or any artificial thing except it have influentiam artificis quatenus artifex , the influence of a● artificer as he is an artificer ; so though to wil be natural , yet , to wi● wel , to doe a supernatural worke in a supernatural and holy manner , it cannot except it have the influence of a supernatural agent to direct and guide it . if a man might accept grace or refuse it , as he would . god were no god , because he might be crossed by his creature , and his own wil should not absolutely beare rule , especially in that great matter of beleiving , and not beleeving , and in putting difference betwixt man and man in the matter of salvation and damnation : for according to arminius , though god did heartily desire the conversion of such a man , and offered him al the meanes of grace that could be , yet it is stil in the fice choise of his wil to convert , or not to convert ; their onely answer here is , that seeing god hath made a decree , that man shal be a free agent , though he doe most earnestly desire the conversion of such and such men , yet because he cannot disa●ul his decree , he doth , and must leave it to the liberty of the creature to doe contrary to even that himselfe desires . but what is this else but to put god into such streights as darius was in , who would faine have saved daniel , but because of his decree he could not ? and if griefe in spirits and angels be but re●isus voluntatis , a reluctancy of the wil , as the schoolemen affirme , what is this else but to attribute griefe unto god , and so to detract from his blessednesse . thirdly , if all grace be not received , but a man may accept it or reject it as he will , how can it be solved , but that a man must rejoyce and boast partly in himselfe , contrary to paul's rule , and not wholly in the lord , for aske the question of all that are saved , what is the reason that you are saved rather then another , their answer must needs be ; i out of the liberty of my owne will , did receive and use well the grace offered , when another did not . so that according to arminius , the saints in heaven are not a jot more beholding to god then the damned in hel , for the offering of grace on gods part , was a like common to both , only he that is in heaven , may thank his own wil that he chose it , when onother refused it . they have nothing here to answer , but onely that the meanes of grace are dispenced by god with some disparity ; but what is that when they maintaine such freedome of wil , that he who hath the greatest meanes may reject grace , and he who hath the least , may accept it ? other reasons there are , but that i hasten : as that grace is not grace without being received , no more then a man can be a man without reason , or a gift can be a gift without being given , for no lesse doth it imply contradiction to suppose it to be a grace , & yet not to be freely bestowed by god and received by us . secondly , bowing of the will is an effect of grace , and grace is an effect of the spirit . now the spirit breaths , when , where , & in what measure it listeth . againe , if grace should spring out of our soile it should be but a flower of grasse , for all flesh is grasse , but the grace of the mediator is of a more durable nature , a flower that ●ades not , and a spring which is not dryed up . hence 2. correlaries . one to rectifie our judgment . the other to direct our practise . the first shewes us the errors of arminius , who hath but refyned the old pelagianisme , a dangerous errour : for arrianisme was like a land flood that overflowed the whole world , but was soone dayed up againe , because it had not a spring to maintaine it , but the best ages of the church had in them as he called . multas fibras virulentiae pelagianae , because it is an errour agreeable to nature & reason , so that we have a spr●ng within our own breast to nourish and main●●ine it . b●●now to keep close to the point in hand , this point sheweth the e●●or of arminius and pelagius , who ascribe the beginning preparations and ability of accepting grace to our own free will , although the complement to god . whereas you see by what hath been said , that not only the fuller streames , but every drop of grace is received from his fulnes . this errour proceedes from 〈◊〉 not distinguishing a right betwixt acquisite habits and infused , indeed in the acqu●●te , the acts goe before the habits , and prepare for them , but with infused habits it is clean contrary ; it is with them as it is with the naturall powers of the soule , wee have first the faculty of seei●g be●ore we doe see , and the faculty of hearing before wee doe heare , so it is in infused habits , we have first the habits before we exercise the o●●rations of them , for even as the wheele doth not run that it may be made round , but it is first made round that it may run so the heart doth not first do the actions , whereby it is put into a right frame , but it is first fa shioned and made a new creature by grace , and then it doth actions , and brings forth fruits wo●thy amendment of life , for what is said of the soule is as truly said of grace , it doth , fabrica●● sibi domicilium , prepareth a room for it selfe , useth no harb●nger , for nothing can prepare for grace but grace . and if it be objected , as arminius doth in his book upon the 7. to the romans , that such as seneca and socrates , were much enlightned , did approve the law of god according to the inward man , and had a kind of universall common grace . i answer , that this priviledg cannot be denyed to many among the heathen , that as alch●mists , though they misse the end , yet they finde many excellent things by the way . so though they failed of the right end , the glory of god , yet they were not destitute of many excellent common gifts , wherein though one did go faire beyond another , as seneca beyond nero , and so others , yet as they say of sins , they do all alike passe the●rule of rectitute , though some goe further beyond than others , so were they al alike destitute of or●ginal righteousnesse , although some more elongated from ●t than others , al are alike dead in sins , though some ( as dead bodies ) more corrupted and putrified than others . and if it be objected , as it is by arminius , to what end then are exhortations and threatnings , the propounding of punishments , and rewards , if it be not in our power to accept grace , & refuse it as we wil . i answer , that as the raine although it fal aswel upon rockes and heathes , as upon v●●●●●● and fruitfull places , yet no man asketh to what end is the first and latter raine ; so exhortations & admonitions though they fal aswel upon the reprobates , and those that are desperately wicked , as u●on those that are docible and capable of better things , it is to no se●●e folly to aske to what end they are , seeing as the raine , so they are to many beneficial and useful . so much for the first corollary , which serves to rectifie judgements . the next is for practise . if al grace be received , then deferre not repentance , for no repentance is accepted , but what proceeds from a sanctifying grace , and that as you see is received , that is given by god as he wil . it is not in him that willeth , nor in him that runneth , but he hath compassion on whom he wil have compassion , and whom he wil , he hardeneth , rom. 9. 15. as i said before , the spirit breatheth where , and when it listeth . therefore we should as millers , and mariners are wont to doe , who take the gale when it commeth , because they know the winds are not at their command : suppose a man were to passe the seas within 20 da●s upon pain of death , if the wind should blow the second day , third day , or fourth day , no wise man would omit the opportunity , because he knowes the winds are not in his power ; so , if the spirit shal breath into our hearts good motions of turning to god unfainedly in our youth , at 16. 17. or when over , it is the greatest wisedome in the world to take the opportunity , and not to put it off , who knoweth whether they wil be had againe 〈◊〉 no : how many thousand are now in hel who tho●ght to ha● repented , and did not because they neglected those breathings 〈◊〉 the spirit where they were offered ? for there are certaine acceptable times , after which god offers grace no more : happy he that knowes that day of his visitation , and as our saviour speaketh , the things which belong to his peace , in that his day , which ierusalem did not , which made christ to weep over it , and which saul did not : and the jewes in ieremiah's time did not , when god forbad ieremy to pray for them . for as there were certaine times when the angell moved the waters in the poole of bethesda , and he that then stepped in , was healed ; so there are certaine acceptable times , wherein god troubles the hearts of men by his spirit . happy is he who then steps into a good course , that he may be healed to salvation . i say there are certaine times , wherein god doth ( as it were ) thaw and soften the frozen hearts of men . and it is wisedome then with the husband-man to put in the plough , while the ground is soft : for the heart in such a case is like iron in the furnace easily fashioned , but stay till it be cold , and it will not be wrought upon . i beseech you therefore let us be exhorted to take the opportunity , and not be like to those whom isayah complaines of , who like bulrushes how down their heads for a day , while some storme of inward or outward trouble is upon them , but when a faire sun-shine day comes to dry it up againe , lift up their heads as upright as ever before . if a man would sit downe and call his thoughts together but for one half hour , and consider this seriously , i have but a little time to live here , it is another place where i must live for all eternity , and it shall be with ●●e for all this etern●ty , as i spend this short time . i say if this were thoroughly considered , i wonder that any thing else should take up the intentions and thoughts of a mans heart , but only how to make sure his salvation . but alas we are robbed of our selves through worldly delights , and doe magno conat● , magnas ●●gas agere , and so we spend our lives . but if we would not have with the merchant , forturam rudentibus ap●am , that is , an estate hanging upon ropes , and depending upon uncertaineties , especially seeing grace whence repentance proceedeth , is as you see received , and not in our power . but wee mistake repentance , and that is the cav●e we defer it , it is not as it is commonly thought , a sorrow for our sinnes onely , nor a ●●cere leaving of sinnes out of feare of hell , and desire to be saved , which a man may doe out of the strength of naturall wisedome , providing for his owne safety , but it is a much different thing , viz. putting life into a dead man : ephesians 2. 1. making a man a new creature , 2 corinthtant 5. 17. a change of the whole frame of the heart . as if another soule dwelt in the same body , as he saith ; ego non ego . in a word , when a man is cleane another man , then he was serving of god out of an inward propensnesse and having the whole bent of his disposition turn'd to delight in the law of god without these by-respects . and that this may yet be made clearer , and put out of all doubt , i would aske but this question ; that repentance which men take up in age , or in times of extreamity , whence proceedeth it , if from selfe love , as it usually doth in such cases , because the soule is then strongly possessed with an apprehension of death and hell , and another life , then there is no more then nature in it , for the streame riseth not higher then the fountaine . a beast would doe as much , which sinking into danger , would struggle to save it selfe . but if it proceed from love to god , why was it not done sooner , why not in the flowre of our youth , yea when it is done soonest , would we not be heartily sorry that it was not done sooner , if it proceeded out of love to him . and if it thus proceed out of an holy love to god , it cannot arise but from his holy spirit : the breathings of which spirit as they are most free , so are they most pretious . therefore when such a sparke is kindled in our hearts , let us bee carefull to put fuell to it , and not suffer it to goe out againe . al the creatures in heaven and earth cannot helpe us againe to them , yea the best ordinances are but as pens without inke , or empty conduit-pipes which give not a drop of true grace . except christ who is the fountaine please to conveigh it by them . you know the famous story of francis spira , what bitter cryes hee used upon his death bed : o that i had but one drop of faith ▪ one of the mottons which i have beene wont to have , but yet could not have them ! but died with those desperate words in his mouth , i am d●mned . therefore let us take heed how we let such motions rise up like bubbles in us , and breake againe ; or goe our like sparkes upon wet under , lest often checking , and snibbing , and quenching the spirit , in the end we be guilty of resisting the holy ghost , and god shal swears in his wrath that we shal not enter into his rest . [ where by the way observe , that this doctrine teacheth us not to be idle , and leave al to god , as they slander it ] but as paul maketh the consequence , because god worketh in you both the wil and the deed , therefore worke out your salvation with feare and trembling . armin●●s contrarily , our selves worke in our selves the wil , and the deed ; therefore we need not worke out our salvation with any such feare and solicitude , since we may doe it at our owne pleasure and leisure . but it wil be said this is a hard case , although a man would repent , yet he cannot ? though he desire to serve god , yet it is impossible . therefore to take away this scruple , we must know that god is exceeding free and open-handed in giving grace ( if it may be taken in time ) and if we wil not believe it , iohn commeth here and telleth you , i have received of his fulnesse , and not onely i , but al we have received , that is , al other saints that either are , or have beene : and since iohn's time , many thousand thousands : and shal not such a cloud of witnesses perswade us ? if a beggar doe but heare of an open house kept , or a great dole , it affects him , and invites him to goe : but when he sees many come from it with armes-ful , and lapsful , and baskets-ful , then he is confident : that addeth wings to him ; so if a sick man doe but heare of a famous physitian , or a healing wel , it stirs him up to goe and try : but when he meets with 100 and 1000 comming from the wel , and telling him , i have beene there and am healed , i have beene there , and am made whole , then he maketh no question ; so doth iohn here , al we have received of his fulnesse : like a bird that hath found out a ful heape and calls his fellowes to it . say not therefore , on my sinnes are so great , and my wants are so many : but rather thinke thus with your selves , if there was grace inough for so many , there is surely inough for me : onely you must receive when it is offered in the acceptable time , lest often gr●●ving the spirit , god suffers his spirit to strive no longer . gen. 6. 3. but ( as i said before ) sireare in his wrath that you shal not enter into his rest . 2 if al grace be received , then let us be affected as receivers [ 1 in thankfulnes towards god ] the most gracious are the most grateful , [ 2 in humility towards men ] for what have wee that wee have not received ? and shal our purse or vessel boast 〈◊〉 selfe against another , because the owner hath put more gold , or more precious liquor into it , than into another , it may be of the same , or a better worth ? or shal the w●l which glistereth with the sun beames exalt it selfe against another which stands in the shadow , as if it had lustre from it selfe , and not borrowed from the sun . 3. let us be affected as receivers , in begging grace at gods hands by prayer . therefore it is said to be the b●cket of grace , and it is a true observation that a man of much prayer , is a man of much grace . now prayer is either private , or publique : [ private , is that wherein we expresse our private and particular occasions to god every day , wherein we renew repentance & covenants with god , of abstayning from the sinnes we are most proue to , and of doing the duties to which we are most unapt , in a word , that wherein we doe every day set our hearts streight before god in al things . this is the very life of religion , and in this we must be very frequent and servent , binding our selves with an inviolable resolution to keep a constant course in it , but of this there is no doubt . [ the next is publique prayer , of which because it is more questioned and not received by all with that reverence it should , i wil adde a word or two of it , and conclude . that a set forme of prayer is lawful , much need not to be said , the very newnesse of the contrary opinion is enough to shew the vanity and falsenesse of it : it being contrary to the judgment of approved councells , learned fathers , and the continual practise of the church . tertullian , who lived not much above an hundred yeares after the apostles death , saith in his booke de oratione , premissa legitima & ordinaria oratione , ius est superstruendi petitiones , &c. which sheweth that they had some ordinary set allowed prayers , to which , afterwards some were added at more liberty . in origen's time , who lived very neere tertullian's time : it is evident that there were set formes of prayer used in the church : for in his 11th homily upon ieremy , he repeateth and expoundeth some passages of them , upon which occasion illiricus saith . tune temporis certas quasdam foro●●las orationum s●●e dubio habuerunt . basil in his 63. epistle saith , that in his time there were letanies used in the neocesarean churches , and ambrose in his time affirmeth : vsum laetaniarum ubique ●sse frequentem . constantine the great prescribed a set forme of prayer to his souldiers , set downe by eusebius in his fourth booke . and calvin in his 83. epistle to the protect● of england saith , that he doth greatly allow a set forme of ecclesiasticall prayers , which the ministers should be bound to observe . but as i said before of the lawfulnesse , there is little question . that which is chiefely to b●●●prehended , is of a secret disesteem of publique prayers ? by 〈◊〉 of which , many neglect to come to them , and they 〈◊〉 doe it in a perfunctory and overly manner , which is an extreame fault . better were it , that men would came to this disjunction ; either it is lawfull to use them or 〈◊〉 ; if not , why doe they not wholly abstaine , and if they ●●lawfull , why doe they not use them constantly , and in a reverent and holy manner . one thing there is , which if it were well considered , would breed in the hearts of men another esteem of our publique prayers then there is . and that is , that besides the end of obteyning the things we want ( wherein yet publique prayer hath the promise ) there is another end in praying , and that is to worship god , and to performe a service to him , for preving of which , there are two places of scripture un-answerable , luke 2. 37. hannals worshipped god by fasting and prayers , the word used is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which is the proper word for worship , acts 13. 2. they ministred to the lord and fasted , the word used is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , whence the word liturgy is derived . this me thinkes should breed in the hearts of men a reverend esteeme of this duty . besides , how straight is that which is objected against the lawfulnesse of it , as that the spirit is stinted , when wee are fettered with words appointed . answ. the freedome of the spirit stands not so much in the extent of the words , as the intensnesse of the zeale wherewith they are uttered . besides if this argument were good , it would swell against conceived prayer , for if he that heareth , hath a larger spirit then he that prayeth , there is to him the same stinting o● restraint . againe it is objected , that we cannot pray for occasionall necessities . therefore we bind not only to a set forme : but men may , and ought to use besides , private prayer , wherein we may expresse our private , accidentall , and particuler occasions . and if they be more publique , there are prayers before and after sermon , wherein the minister is left at more liberty ? and if it be yet more generall belonging to the state or church , we adde it to the publike prayers , as it is in the gun-powder-treason , times of war , dearth , &c. but there needs not much be said to convince the judgement : that which is chiefely to be desired , is , that they may be better observed , and more esteemed , especially seeing our publique prayers be holy and good , ( and which should be a greater inducement ) the church hath commanded them : and if the church be to be obeyed in indifferent things , as it is , much more in appointing of gods owne ordinances . and if a set forme of prayer bee lawfull , then the lords prayer must needes excell , being dedicated by christ himselfe , and is therefore to bee more frequently used , and withall reverence both in minde and gesture . nor doth this want the practise and approbation of the auncient , it is cyprians speech . quanto efficacius impetramus quod petimus christi nominae si ipsius oratione petamus . and saint augustine . disce et retinete orationem dominicam , et inter omnes sanctos consono ore proferatis . thus if we shal shew our selves affected as receivers , in using both publicke and private praier , we shall find that successe which iohn and the rest found , who of his fulnesse received grace for grace . finis . notes, typically marginal, from the original text notes for div a55750e-120 plin. pr●efar . hist. natural . d. w. 2 leaves in some places . gen. 3. 14. notes for div a55750e-450 the first part . 1. in regard of his p●●son . 2. in regard of his offices . 〈◊〉 〈◊〉 o● his r●●hteousnesse . 4. in regard of his effect . 1. reasons from christ . 2. from our selves q●●st . answ. vse 4. simile . object● . object . answ. object . answ. corol. 2. a sermon of spirituall life and death preached before the king, at white-hal, nouember, 1616 by the late faithfull minister of iesus christ, iohn preston, dr. in diuinity, chapplaine in ordinar[y] to his maiesty, mr. of emmanuel colledge in cambridge, and sometimes preacher at lincolnes inne. preston, john, 1587-1628. 1630 approx. 59 kb of xml-encoded text transcribed from 19 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a10027 stc 20278 estc s114308 99849534 99849534 14686 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a10027) transcribed from: (early english books online ; image set 14686) images scanned from microfilm: (early english books, 1475-1640 ; 1528:04) a sermon of spirituall life and death preached before the king, at white-hal, nouember, 1616 by the late faithfull minister of iesus christ, iohn preston, dr. in diuinity, chapplaine in ordinar[y] to his maiesty, mr. of emmanuel colledge in cambridge, and sometimes preacher at lincolnes inne. preston, john, 1587-1628. [4], 29 [i.e. 33], [1] p. by t. c[otes] for michael sparke, dwelling at the signe of the blue bible in greene arbor, printed at london : 1630. printer's name from stc. page 33 misnumbered 29. in this edition, the title is within a compartment. reproduction of the original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sermons, english -17th century. 2004-04 tcp assigned for keying and markup 2004-04 apex covantage keyed and coded from proquest page images 2004-05 olivia bottum sampled and proofread 2004-05 olivia bottum text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion a sermon of spiritvall life and death . preached before the king , at white-hal , nouember , 1626 by the late faithfull minister of iesus christ , iohn preston , dr. in diuinity , chapplaine in ordinar to his maiesty , mr. of emmanuel colleage in cambridge , and sometimes preacher at lincolnes inne . iohn 6. 53. verily , verily , i say vnto you , except ye eat the flesh of the sonne of man , and drinke his blood , ye have no use in you . printed at london by t. c. for michael sparke , dwelling at the signe of the blue bible in greene arbor . 1630. illvstrissimis , vene rabilissimis , et piissimis viris nathanielirich militi ; richardo knightlie , et iohanni pim , armigeris ; gvlielmvs prynnvs hancposthumam aulicam concionem clarissimi ioannis prestoni , ss . theologiae doctoris , regis capellani , collegij immanuelis magistri , et hospitij lincolniensis nuper concionatoris , nunc primum typis mandatam , annotationibusque nonnullis marginalibus illustratam , amoris et beneuolentiae suae minutulum pignus d. d. d. gellius , noctium attic. lib. 17. cap. 14. beneficium dando accepit , qui dignis dedit . a sermon of spiritvall life , and death . 1 iohn 5. 12. he that hath the sonne , hath life ; and he that hath not the sonne , hath not life . the apostles scope here , is to shew vs what great priviledges wee haue by iesus christ ; amongst which this is one of the chiefest , that he that hath the sonne , hath life ; that is , he hath a life of grace for the present , and shal haue a life of glory for euer hereafter ; which he sets downe by the opposite , * he that hath not the sonne , hath not life . so that the point lyes euidently before vs : that whosoeuer hath not a spirituall life for the present , hee is not in christ , and whosoeuer hath it , is in christ , and shall liue for euer ; whence these two points are to be obserued . 1. that euery man by nature is a dead man ; that is , dead in trespasses and sinnes . 2. that yet there is a life to bee had , which is contrary to this death . first , i say , euery man by nature is a dead man , for life you see here is from the son : now there is a no man borne a member of the new adam , but euery man is borne b a member of the old , & therefore in that sense is borne a dead man , though otherwise indued with a naturall life : for if the c roote be dead , as the old adam is , all the branches that rise from the root , must be dead also . againe , spirituall life is nothing else , but a coniunction of the soule with the spirit of god ; euen as the naturall life is a coniunction of the body with the soule : now as the soule leaues the body , so the holy ghost withdraws him selfe from the soule , when it is disioynted , distempered , and made vnfit for vse . for euen as a man dwels in a house while it is habitable , hee playes on a musicall instrument while it is fit , and in tune ; he vseth a vessell while it is whole , and sound ; but when the house growes ruinous and inhabitable , he departs from it ; when the instrument is vnstrung , he layes it aside : when the vessell is broken or boared thorow , hee casts it away . and as the soule departs from the body when it is growne ruinous , when it is made inhabitable through mortall diseases , it layes it aside as an ouerworne garment : after the same manner , the holy spirit withdrawes him selfe from the soule of a man , when it is broken , ruinatëd , and distempered , through the mortall disease of sinne and of naturall corruption : and this is the case of euery naturall man whatsoeuer , till he be reuiued by the infusion of a new life . and yet it is the common opinion of naturall men , that if they liue in the church , and be baptized , and pray , and heare the word , and imbrace the true religion , and practise the outward duties of it ; that they are out of doubt in the state of this spirituall life . and therefore i thinke it would bee an houre well spent , to discouer dead men to themselues : to perswade them , that except they be made new creatures , d except they bee borne againe , they are in a state of death , and cannot be saued in that state and condition : for you see , he that hath not life , hath not the son , and he that hath not the sonne shall dye , the wrath of god abides on him for euer , iohn 3. the last verse . now it is said , ephes. 4. 18. that men are strangers from this life , through the ignorance that is in them , and the hardnesse of their hearts : marke it ; they are strangers from this life , partly through ignorance , because they are e ignorant of this worke of life and regeneration : they thinke there is a greater latitude in religion than there is ; within which compasse if they come they are safe : that is , though they bee not so strict , and so zealous ; though they goe not so fast to heauen as others , yet they shall do as well as the best : in a word , they are ignorant what belongs to this life , saith the apostle , and therefore they are strangers to it . partly againe they are strangers to it , because of the hardnesse of their hearts ; that is , either because they are so distracted and possessed with worldly businesse that they cannot attend it ; or they are so besotted and surfeited with pleasures and delights , that they are not sensible of the things that belong to this life , and therefore they are strangers to it : that is , they are not able to iudge of it , whether they haue this life of grace or not . you will say vnto me , how shall we know it ? you shall know it , from those properties of life and death that are taken from the naturall life and death . 1. a man may know whether he remaine in the state of nature , whether he be a dead man or no , by considering whether hee haue any change wrought in him . for as it was said of christ ; f he was dead , and is aliue ; so it is true of euery man that is in christ , g hee was dead , and is aliue : now there are many changes in a man ; age makes a change ; place and company makes a change ; education , custome , and experience makes a change : but when a man is translated from death to life , it is another kind of change ; h as if another soule dwelt in the same body ; that a man can say , ego non sum ego ; that when his old lusts , his acquaintance , his old temptations shall come , hee is able to answer them , and to say , hee is not the same man : though they knocke at the same doore , yet there is another inhabitant come into the house , and they finde not him they looke for . euen as you see when a graft is put into a crab-tree stocke , it changes all ; the sappe , and the fruit , and the leaues , and all are of another fashion ; so it is , when the life of grace is put into the heart of a naturall man , it changes the inward man and the outward ; it changes the whole frame of the soule . for my beloued , this is not a light alteration ; but as the old stampe must bee obliterated before the new can be imprinted ; as the old building must bee pulled downe , before you can set vp the new ; so this old nature of ours , must in a great measure be broken in peeces , before a man can be made a liuing man ; which is done , by the infusion of the supernaturall qualities of grace and holinesse : i say , supernaturall ; for euen as the earth may bring forth grasse and common wilde flowers of it selfe ; but it must be plowed and sowen before any wheat , or choice plants can grow there ; euen so , ( my brethren ) these corrupt natures we haue , may bring out things that are morally good , many morall vertues ; but before they can bring forth fruites of true righteousnesse , they must be i plowed and sowne : plowed ; that is , a man must be k broken in heart with an apprehension of his sinne , and of gods eternall wrath : hee must see himselfe but a dead man ; hee must be l pricked and wounded in heart with the feare of it , as those acts 2. 37. after the sermon of peter , it is said , they were pricked in their hearts , and cryed out ; men and brethren , what shall we do to be saued ? this is that plowing and breaking the heart . but this is not enough , it must also be sowne ; that is , there must be an implanting of spirituall graces , which change and renew vs : according to that which you shall finde , rom. 12. 2. fashion your selues no more after this world , but be ye changed , or metamorphosed , by the renuing of your minde : and this is the first way by which you may discerne , whether you be dead or aliue . secondly , when there is no action , when there is no motion in a man , you say hee is dead ; when a man acts nothing , when hee stirres not himselfe , wee reckon him a dead man ; and this is the case of euery naturall man , he is not able to moue hand or foot in the way of true godlinesse . and if you say , yea but they are able to pray , to heare the word of god , to receiue the sacrament ; they are able to doe many excellent duties of iustice and righteousnesse amongst men . i answer , it is very true ; but yet the scripture speakes of certaine dead workes , as heb. 9. 14. the blood of christ , is there said , to purge our conscience from dead workes ; that is , all these before mentioned they may be done , and they are good workes in themselues , hauing all the lineaments of good workes , as you know a dead body hath of a liuing ; but yet indeed they are but dead workes ; that is , they may haue a golden out-side , and be very beautifull in the sight of the world , and also in the sight of men ; but yet as christ speakes , m be abhominable in the sight of god : for so a naturall man may pay a certaine debt of duty and obedience to god ; but he payes it in counterfeit coyne , that hath the stampe , the similitude , and colour of true coyne ; yet it consists ( if you looke to the inwards ) but of base mettall . as i remember a story , that n remigius tels , who was a iudge in lorreigne , vnder whose iudgement many hundred of witches were condemned vpon their owne confession ; who said , that the deuill did bring them many boxes of currant coyne to the apearance of the witches , but when they came to vse them , they proued nothing but withered leaues . i say after the same manner sathan cozens naturall men in things of greater moment ; hee suffers them o to thinke well of the good workes and duties that they doe , to make them thinke they are currant coyne : but when they come to make vse of this treasure at the day of death , they finde them to bee but withered leaues , such as god will not accept of in the time of extremitie , at the day of iudgement . the apostle in the 1 tim. 3. 5. speakes of certaine men , who had a forme of godlinesse , but denied the power thereof : that is , that haue a formall customarie performance of good workes , and good duties , with which the conscience is satisfied ; and not able to iudge because it is ignorant . and therefore sathan doth with men in this case , as wee are wont to do with children ; take from them true gold ; and when they fall a crying , stoppe their mouthes with counters . so i say , sathan labours to keepe men from the liuely and thorow performance of good workes and holy duties ; and then satisfies their consciences , with that which hath but a forme of godlinesse , without the power of it . but you will say ; how shall a man discerne this , whether these good workes which are good in themselues , be good in such a manner as they are wrought by him ? to this i answer ; you may know it by these two things . first , it is certaine , that except they be vital actions ; that is , except they proceed from an inward principle of life within , they are not good actions , they are such as the lord regards not . now you know , there are motions , ( as the motions of clockes and watches ) that proceed not from life , but from art ; so it is in this matter of religion ; many good actions may be done , many good motions in the waies of godlinesse , which yet may not proceede from the life of grace , but from outward respects to men ; from feare of hell ; from feare of iudgement ; or in sickenesse ; from the apprehension of death and calamity . in such cases , we may be stirred vp to do them ; and then euen as the wheeles that are set a going by the spring , when it is downe , you know they cease their motion : so commonly it is in these good fits , in these good moodes of godlinesse , when that which set them on worke is remoued p there is an end of them . and therefore if you would know whether the workes you do bee right or no , such as god will accept at the last day , consider if they proceede from an inward principle , from a principle of life within . 2. you shall know them by their coldnesse . for coldnesse you know , is a symptome of death . now these good workes when they are done by a naturall man , there is no life in them ; there is no warmth in them , no viuacitie nor quicknesse in them : where as you know , it is said , iames 5. 16. prayer if it be feruent , preuailes much : & rom. 12. 16. be ye burning in spirit , seruing the lord : that is , all those duties that haue not heat in them , that haue not fire in them , why , the lord regards them not : the reason is this ; because if there be no heat there , there is none of his spirit there ; and then you know our prayers are but the voyce of our owne spirits : the workes we doe are but dead workes , because they are but the fruits and effects of dead flesh , if there be none of the holy ghost there . now if there be no heat there , i say , there is none of the spirit there ; for the spirit is as fire : and therefore ye know what iohn baptist saith of our sauiour : q he shall baptize you with the holy ghost and with fire : that is , he shall baptize you with the r holy ghost , which is as fire . and therefore you shall find that holy men haue beene vsually described by the similitude of fire : as s chrysostome saith , that peter was like a man made all of fire walking among stubble : and one that desired to know what kind of man basil was , it is said , there was presented vnto him in a dreame a pillar of fire with this motto , t talis est basilius , such a one was basil ; and old u latimer when he was asked the reason why there was so much preaching and so little practizing , gaue this answer , deest ignis , fire is wanting . the same we may say in this case ; there may be a performance of many good duties , of prayer , of hearing , of receiuing the sacraments , of worshipping god : but consider whether there bee fire , consider whether they bee not done without that liuelinesse , that feruencie that the spirit of god requires ; either done without heat , or but halfe baked , as x hosea's cake was ; and if so , they be but dead workes : whereas true praying in secret betweene god and vs , why ? it is such as warmes and quickens the heart : it is such as brings the heart into a good frame of grace , and sets it right before god : and right hearing is such as kindles a fire in vs , that in great measure y burnes vp the drosse of sinfull lusts and corrupt affections . and so we haue dispatched the second meanes , by which we may know whether we be aliue to righteousnesse , or dead in sinnes ; to consider , whether we haue any motion , and of what kind those motions and actions are . againe , you shall know it , by considering what you contend for most , for life is sweet , and euerie creature would maintaine this life , and z would part with any thing rather then that . for a man that hath this life of grace in him , a he will suffer any thing , he will lose his life , his credite , his goods , his libertie and all rather then he will wound his conscience , and violate his peace and communion with god , because that b is as sweet and as deere to him as life ; whereas another man contends as much for his life , his credite , his profite , his pleasure , and sinne , and will rather suffer the losse of a good conscience , rather suffer any vneuennesse in his wayes towards god and men , any sinne , rather then he will be preiudiced in these things , because in this is his life , being dead to christ and aliue to sinne . againe , such as the food is , such is the life : if it be the life of sinne that a man liues , which the c scripture cals death , why then the secret thoughts and inward affections feed on carnal delights , either past , present , or to come ; that is , either he solaceth himselfe with the contemplation of what he hath had , or he feeds on that which is present , or he cheares vp himselfe with the thought and proiect of those carnall delights that are future : whereas a man that lines the life of grace , the contrarie is most acceptable to him ; for euerie life drawes to it selfe that which is most suitable and most agreeable with it , that is the food wherewith it is maintained , and that wherein it delights ; for pleasure is but applicatio conuenientis conuenienti ; but the application of that which is conuenient and agreeable to vs. and if you say now , they may occupie themselues in hearing , reading , and praying , and such like holy exercises . i answer , they may , and it is well ; these things are verie commendable , and not to be omitted ; but yet there is some thing must be added , for that is not enough , except we be nourished by these duties , and grow by them ; as you know it is said , 1. pet. 2. 2. desire the sincere milke of the word , that you may grow thereby : & as your common saying is , shew me not the meat but the man. for christ , d the great shepheard of the sheepe , is affected in this case , as shepheards are wont to be , that say not to their sheepe , shew me the hay i haue giuen you , but shew me , e lac & lanam , the wooll and the milke ; that is , shew me the fruits and effects of all thy f hearing , reading , and praying ; for a man may be conuersant in all these duties , and yet for want of life , and for want of a digestiue facultie within ; that is , not turning them to blood and spirits , he may not be nourished , he may not grow and be strengthened by them , but be as a man in an atrophy , that eates verie much , & yet is as leane , and as meager , as if he had eat nothing : of such the scripture saith , that g they haue a name to liue , but yet are dead ; h that they are alwayes learning , but neuer come to the knowledge of the truth ; that is , to the sauing knowledge of it . last of all ; the last propertie of life , either of sinne , or of grace , is , ( as the propertie of euerie life ) not onely to draw to it selfe things suitable , but to i expell and oppugne whatsoeuer is contrarie and hurtfull : so he that is a liuing man in christ , though he hath the reliques , the weiftes and remainders of sinne still in him , yet he is sicke of them , k he fights against them , and resists them continually , as health resists sicknesse , or as a liuing fountaine resists mud that fals into it , it workes it out , and doth not rest till it be cleane againe ; when another man workes out those good things , those good thoughts , and motions that are iniected and kindled in him ( for some good moods and fits they may haue ; ) i say , they l reiect them and are sicke and wearie of them , and the meanes that should encrease them , and they are not well , till they haue gotten themselues into another element : but for the sinnes that are sutable to them , either by disposition , or by education , or by custome , m m those they suffer to lye vnexpelled , vnresisted , as mud in ponds , or dead waters . and this ( my brethren ) is a great signe of death : for i will bee bold to say this , that if we lie in any knowne sinne , that is , if there be a continuall tract of any sinne , that we know to be sinne , that is drawne as a thred through our whole conuersation , ( be it fornication , or adulterie , or swearing , or drunkennesse , or malice , or enuie , or any other ) i say , it is n verie dangerous , yea deadly , if it haue any dominion , if we lye in it : for you know , a preuailing disease will kill , and one disease will doe it as well as a hundred : as a swine that passeth through a thousand durtie puddles and wallowes but in one , it is enough to make her vncleane and filthy all ouer as well as if she had done it in more . the scripture is plaine in this case , 2 cor. 5. 17. whosoeuer is in christ is a new creature , old things are passed away , all things are become new . gal. 5. 24. whosoeuer is in christ , hath crucified the flesh with the affections and lusts thereof . so that if there be any liuing lusts in a man , i say , if there bee one lust that is perfectly liuing , o it is an argument , that the whole body of death is in vs. and if it be so , we are yet in the state of death , and are not translated into the glorious libertie of the sonnes of god. and so i haue shewed you , that euerie man by nature is dead in trespasses and sinnes , and how you may know it , and that if wee continue in that condition , and are not partakers of the first resurrection , p we shall neuer be partakers of the second resurrection . now we come to the next , which wee will dispatch very briefly ; namely , that there is a life contrary to this death . and that you may vnderstand what it is ; you must know , that euery man by nature is in a dead sleepe ; and therefore hee sees not this death , nor feeles it , nor regards it : for it hath this property of death , that as a dead man feeles not that hee is dead ; so he that wants this spirituall life is not sensible of it ; q for the soule in the worse condition it is , the lesse it feeles it . it is not so with the body : and therefore the first thing that is to bee done to bring a man out of this miserable condition of death , is to waken him ; to open his eyes to see that he is a child of wrath , and to see what extreame need hee stands in of iesus christ , and to seeke and long after him , as a condemned man longs after his pardon ; as r hee that was pursued by the auenger of blood , in the old law , ran to the citie of refuge for shelter ; i say , after that manner we must first be wakened . this you shall see , s ephes. 5. 14. awake thou that sleepest , and stand vp from the dead , and christ shall giue thee light ; that waking therefore is the first worke : and rom. 7. 9 ( it is an excellent expression of the apostle ) saith he , i was once aliue without the law , but when the law came , sinne reuiued , and i dyed ; the meaning of it is : before , when i was ignorant of the law , i thought my selfe a liuing man in as good estate as the best ; but when the law came , that is , when i was enlightened to see the true meaning of the law , that i see my selfe and sinne in a right glasse , then sinne was aliue and i dyed ; that is , i found my selfe no better then a dead man. so that is the first worke that god doth to a man that he means to saue , to waken him out of this dead sleepe , to lay him vpon his conscience , that is , to set it vpon him , and to pursue him as the auenger of blood we spake of before : when that is done once , then a man will flye to the citie of refuge , that is t to christ , as u ioab did flye to the hornes of the altar , and cry earnestly for pardon of his sinnes , euen as x sampson did for water , or else i dye . and when a man comes thus to christ , thus humbled , y then christ accepts him , and then he breathes this breath of life into him , z as god breathed the breath of life into adam , and so he is made a liuing man , according to that , ioh. 5. 25. the houre shall come and now is , that the dead shall heare the voyce of the sonne of god , and those that heare it shall liue . for when a man toucheth christ by faith , a as the woman touched the hemme of his garment , there goes a certaine virtue out from him that b heales his soule , as that virtue healed the bloody issue . this then is a thing much to be marked , that euen as you see , when iron comes neere the load-stone , there goes a virtue from the load-stone that drawes the iron to it , so though c christ be in heauen , and we vpon earth , there goes a certaine attractiue virtue from him , that d drawes vs to him ; and not onely so , but it changeth vs , it quickens and e reformeth vs , by this infusion of a new life , by this transmission of a certaine power and virtue that comes from him . you will say , this is some-what obscure ; what kind of virtue is this ? what kind of infusion ? what kind of transmission ? my beloued , it is true , it is the great mysterie of life and regeneration : but that we may explaine to you what vertue this is , that comes out from christ ; what kind of infusion and transmission it is , we will explaine it as farre as it is expressible ; and it is done after this manner : euen as you see an artificer , when he goes about any worke of art , there goes a certaine influence from the skill that is stated in his mind , that passes vpon the worke as he molds it , and fashions it , and sets a stampe vpon it , according to the idea that is seated within : or as when the will moues the members to and fro , there goes a commanding acting power , that acts the members , that stirs them according to the disposition of the will : or as we see in the worke of nature , when as bees make their combes , or birds their nests , there goes out a certaine instinct from god the author of nature , that impels and instigates the creatures to doe according to their kind . such a kind , i say , such a kind it is of vertue and power ( which the scripture cals , the g vertue of his resurrection ) that comes from christ : the spirit of christ , that h molds and fashions the heart of a man , that i commands powerfully in him , and k guides and directs him to doe agreeable to his will. and this is it ( my beloued ) which the apostle speakes of , ephes. 1. 19. he prayes there , that their eyes might be opened to see the exceeding greatnesse of his power ; that is , it is not an emptie forme of godlinesse , but an effectuall preualent power , that puts not vpon vs onely a washy colour of a good profession , but dyes the heart in graine with grace and holinesse ; that is , it doth not onely alter the superficies , l but changes the whole frame of the heart , m and turnes the rudder of the life , and guides the course to a quite contrarie point of compasse . and thus it differs from the forme of godlinesse we spake of before , as the life differs from the picture , the substance from the shadow ; as that which hath sinewes and efficaciousnesse , differs from that which is weake and powerlesse . this vertue and power comes from christ to the soule , when god meanes to make any one a liuing man ; it not onely makes proffers and offers , not onely breeds good desires and purposes in the heart , n that when they come to the birth , have no strength to bring forth : but it so plants them in the heart , that they liue as the creatures liue in their owne element ; whereas in those that haue their old natures still , they wither and vanish away , as plants that are in a soyle that is not connaturall and suitable to them . therefore if we would know , whether this life is wrought in vs or no , let vs consider whether euer we haue had experience of such a great power , vertue , and influence from christ , that hath changed , reformed , and renewed vs , and not onely made vs o willing to liue a holy life , to haue our lusts mortified , to pray feruently , and to keepe the sabbath with delight , but likewise enable vs to doe the things also , as the apostle speakes , p i am able to doe all things through christ that strengtheneth me . so much shall serue to shew you that we are by nature dead , and that yet there is life to be had contrarie to that death . now for application of this , which shall be three-fold . first let vs bee exhorted to beleeue that there is such a life , for it is said , col. 3. 3. that this life is hid in christ with god : it is hid , and therefore to be beleeued . the things that we see , we need not beleeue , but it is said , it is an hidden life ; now why it is said to be an hidden life , let vs consider from whom it is hidden , and with what it is hidden : it is hidden from naturall men , euen as colours from a blinde man , or as they are hid in the darke : the colours are there , but they are said to be hid from him ; because either there wants an eye , or there wants light to see them . againe , with what it is hid . this spirituall life , this life of grace , first , it is hid with this naturall life , we see men to breath and liue , but this life is within , we cannot see it . againe , it is hid vnder a base out-side , as r christ was vnder a carpenters sonne , as the s wisdome of god is hid vnder the foolishnesse of preaching ; as t those saints the world were not worthy of , were hid vnder goats-skins ; and as the great mysterie of saluation hid vnder u the elements of bread and wine : after this manner , i say , this life is hid vnder a base outside , because they that liue this life of grace , for x the most part are base and contemptible in the eyes of the world : and this is one thing that hides this life from vs. thirdly , it is hid with the infirmities of the saints , euen as you see this naturall life is hid in a swowne , or as reason is hid in drunkennesse ; there is life there , there is reason there , but it is not seene . so it is true , that y holy men haue many infirmities , and because of them we cannot see this life , and we thinke therefore there is no life in them : you know z dauid and a peter what they fell into . last of all , this life is hid from vs by misreports , euen as christ was hid from the world , being b reported to be a wine-bibber , a companion of gluttones , and c one that cast out deuils by beelzebub the prince of deuils . thus he was hid . so the apostle paul ; and the rest of the apostles , he saith , they were hid from the world after this manner , 2 cor. 6. 8. saith he , we are as deceiuers though true : that is , though we be true , yet we are as deceiuers : that is , we are reported to be deceitfull , and false men . and therefore they that are in great place should take d speciall heed how they admit of reports . for yee shall findethis , that e in all ages , in all stories , as they say , men for the most part are mis-reported : good men are reported the worst of , and euill men are reported the best of . so that , if we iudge by reports , we shall f iustifie the wicked , and condemne the generation of the iust . i say , all these wayes this life is hid from vs , and therefore we must beleeue it , though we may helpe our selues a little by experience . we see there is a generation of men whose life is not in carnall pleasures and delights , that giue not themselues vp to sinne against god ; and it is certaine that no man can liue without some delight , no creature can liue without it , and since their delight is not in these things , it is likely there is an other life that they liue ; that is , an inward and retired life , euen this life g that is hid with christ in god. againe , you see there is a generation of men that are k willing to suffer tortures , and imprisonments , to suffer death for christ ; and sure they would not be so willing to part with this naturall life , if there were not a better life that they set a higher price vpon ; they would not let this goe , if they did not hope for another . thus we may helpe our selues with experience , we see not this life , but yet we must beleeue it . and this is the first vse we are to make of this , to beleeue there is such a life . secondly , if he that hath not this life is not in christ ; why then ( my beloued ) it concernes vs all to see , that we haue the fruits and effects of this spirituall life in vs , that that change be wrought in vs which we speak of , that we haue these motions and actions that proceed from an inward principle of life ; that we haue that attractiue , and that expulsiue disposition , that may emptie the heart of all knowne sinnes , which is the effect of this life . and further ( which for ought i see , the holy ghost points at aboue all other signes of this spirituall life ) you must consider whether you loue the brethren , you haue it in the first of iohn 3. 14. we know by this we are passed from death to life , because we loue the brethren . you know a dead member hath no sympathy with the rest , but a liuing member hath a fellow-feeling , yea , a quicke and exquisite sence within , when any member is pained and hazarded ; therefore let vs labour to find this character in our selues , by being affected to our neighbours , brethren , and churches abroad ; by hauing bowels of compassion in vs to melt ouer their condition , and to desire their safetie as our owne . for why should we not ? are they not i the same church of god that we are ? are they not the same piece ? and are they not as deere to god ? and certainly if wee shew loue vnto any church because it is a church , k wee would doe it to one as well as to another . againe we haue reason to commiserate them for our owne sakes , for wee cannot stand alone , and god hath so ordered it by his prouidence , luke 6. 38. looke what measure we mete to others in their distresse , the same shall men measure to vs in our necessities : and how soone the fire may take here also wee know not , but this wee shall find in the prophet l ieremie , when the nations dranke of the cup of gods wrath , wee see there the cup went round , all the nations dranke of it , some more , some lesse . but yet if we drinke it not , yet certainely god will recompence vs , with good if we doe it , with euill if we omit it . for though he seeme angry with his churches for a time , as m dauid was with absalon , yet ioab neuer did dauid so acceptable a turne in all his life , as when he sought to bring home absalon his banished sonne , though he were angry with him all the while . so we cannot doe god a more acceptable seruice , than to helpe the church , though for the present shee seeme to bee vnder the cloud of his anger . and doubtlesse , as the lord would take it exceeding ill if we should neglect our dutie to them ( as i hope we doe not , and shall not ) as we see in iudges 5. 23. how the lord is affected in such a case as this : curse ye merosh , saith the lord , yea curse ye the inhabitants of merosh bitterly , because they came not out to helpe the lord , to helpe the lord against the mightie . marke , not because they did them any wrong , but because they came not out , but sate still ; and you know the rule ; n he that keepeth not off an iniurie when he may , doth it . againe , marke the ground why they came not out , because it was to helpe the lord against the mightie : when the enemies were mightie , they had respect to their owne safetie , and sate still ; and the phrase is to be obserued chiefely , they came not out to helpe the lord : it was not to helpe the lord , but to helpe the churches at that time : but yet the lord takes it as done to himselfe . so i say , as the lord will take it ill if we doe it not : so againe , if we doe it , he will take it exceeding well at our hands . this worke hath meat in the mouth of it , it will bring o a sure reward with it . euen as p the arke when it was harbored by obed-edom & others , it brought a blessing , you know , to them . so certainly the church brings a blessing to them that defends it : whereas on the other side , q when the arke was violated and ill vsed by the philistines , and the men of beth shemesh , you know how many thousands were slaine for it . whence i gather , if god would doe so much for that which had but a typicall holinesse , that which was but a dead temple , where he dwelt but for a time ; what will he doe , if this liuing temple be destroyed ? for the people of god are a r liuing temple . ier. 2. 3 , it is said there , israel is an hallowed thing , he is my first fruits , therefore he that deuours it shall offend , and euill shall come to him , saith the lord : therefore in helping the church of god from being deuoured by strangers , we helpe an hallowed people , as we see the lord reckoned israel , though they were subiect to many failings . i say , let vs be stirred vp to do it with all diligence : we may fall out and in at home , and the vicissitude of faire and foule weather within our owne horizon may passe away and blowe ouer , as i hope it will , and i pray god it may : yet in the meane time , if any of the churches bee swallowed vp , you know that it is a thing that cannot bee recalled : and therefore let vs do our best , and do it in time . and this i will be bold to say for our incouragement , they are the churches of god ; and there is a god in heauen that tenders them , and he is a god that s delights to be seene in the mount , even when things are past hope ; and though their enemies be exceeding great and mighty ; yet when they go about to oppresse the church , they are as an t heape of strawe that goes about to oppresse a coale of fire that will consume them ; or as one that deuoureth a cup of poyson that will proue his death ; or as one that goes about to ouerthrow a great stone that will fall downe againe and bruise him to powder : they are all the scriptures expressions , as you shall finde them in zach. 12. though wee haue not leisure to quote the particular places . so , i say , will the lord deale with the enemies of his church , and will preserue her : therefore let this hope incourage vs to do it : and for those who haue greatest power and opportunity of doing good in this businesse , let them consider that excellent speech of mordecay to hester , hester 4. 24. saith mordecay to her , if thou holdest thy tongue at this time , deliuerance shall appeare to the iewes from another place , but thou and thy house shall perish . the meaning is this ; there was then an opportunity of doing good to the church , ( you know then what extremity the iewes were in ; ) therefore saith he , if thou do it not , thou and thine house shall perish . so if any be impediments ; nay if they do not their best ; i pronounce this in the name of the most true god , that will make it good sooner or later , they and their houses shall perish : they shall be as the straw we spake of before , that oppresseth the coale of fire . so i say againe on the other side ; if they seeke to deliuer the churches from their and her enemies , there is this great aduantage in it , it will moue god to deliuer them from their enemies againe , and to deliuer them : as salomon saith ; u when a mans waies please the lord , hee will make his enemies be at peace with him . thirdly and lastly , wherein i will bee very briefe ; let vs bee exhorted to liue this life of grace , that is , to doe the duties of obedience , wherewith this life is nourished and maintained : for so the lord saith , x he that keepeth my commandements , shall liue in them : euen as the flower liues in the oyle ; as the creature liues by foode : so man liues by keeping the commandements of god ; that is , this spirituall life , this life of grace ; it is maintained by doing the commandements : whereas euery motion out of the wayes of god , and into sinne , is like the motion of the fish out of the water ; euery motion is a motion to death : and oh that we could thinke of sinne as a motion to death , and of euery good action as a putting on towards life ; that wee could thinke this life of grace farre more excellent then the life of nature , or of sinfull lusts , pleasures , and delights ; for so it is . for surely the life that god and angels liue , it must needes bee the most excellent , and fullest of ioy ; and this life they liue . and to incourage vs to it , let vs consider , how god interlaceth this life of grace with the life of ioy , of peace , and outward prosperity ; as you see in diuers examples . y gideon while he did the actions of this life , you know how he prospered ; but when he set vp a golden ephod , after which the people went a whoring , it was the destruction of him and his house . z solomon , how glorious was his rising , like a bright morning without cloudes , and so he continued till the euening of his life ; but when he begunne to suffer rebellions in his kingdome against god in matter of religion ; as it is said , a hee set vp ashteroth the abhomination of the zidonians , and milcom the abhomination of the ammonites , &c. then god stirred vp rebellions against him : b then it is said , that hadad , and reisin , and ieroboham his owne seruant lift vp his hand against him ; as it is said in the text , the lord stirred him vp for that cause ; so that as long as solomon did the actions of this life , god prospered him continually in high degree ; when hee fell from it , he fell from his peace that hee had . so god interlaceth the life of grace , with the life of ioy , and peace , and outward prosperitie . and the like you see in his son rehoboā for 3. yeeres : when hee sought the lord , saith the text , and did the actions of this life , 2. chro. 11. 17. so long he prospered , things went well with him and in ierusalem ; but after 3. yeeres hee forsooke the lord and suffered the people to make them high places ; then , saith the text , in the 5. yeere of his reigne ( god gaue him 2. yeeres respite ) c hee powred out his wrath vpon him and vpon ierusalem by the hand of shishak king of aegipt ; because they had transgressed against the lord. where it is to bee obserued , that it was not because that shishak the king of aegipt , was angry with rehoboam , for it is not said it was shishaks wrath , but the * lords wrath , shishak was but the instrument : he was but the viol through which it was powred vpon him . but an example you shall finde of this most cleare in vzziah , 2. chro. 26. 5. it is said , vzziah sought the lord all the daies of zachariah the prophet , and as long as hee sought the lord , god made him to prosper . as long as hee did the actions of this life , the life of ioy , prosperity and peace , ran along with it . but after , in vers . 10. when the lord had helped him that hee grew mighty , then ( saith the text ) his heart was lifted up to destruction ; that , euen as you see blasings comets ( though they be but comets ) yet as long as they keepe aloft , they shine bright ; but when they begin to decline from their pitch , they fall to the earth . so when men forsake the lord , and mind earthly things , then they lose their light , and are dissipated , and come to destruction : whereas on the other side , you see all holy and good kings that liued the life of grace constantly , they shined in the dark world , as stars in a dark night , neither losing their light nor falling from their place . and this you shall finde in al the stories of the kings of israel & iudah ; that either the suffering of idolatry and superstition at home , or the resting vpon ashur and egypt abroad , was the cause of all their miseries . for when they were in distresses they sought to these nations that proued d broken reeds , that did not onely deceiue them , but run into their sides . on the other side , you may obserue , that those that liued this life of grace perfectly , whose hearts were with god , that they emptied out all the old leauen of idolatrie , and superstition at home , and in all their distresses , they trusted vpon god : and you shall finde it proportionablie , as they did it more or lesse , so they prospered . as you may see in asa ; it is the prophets owne speech to him from the lord in the 2. chron. 16. 7. 8. saith he , because thou hast relied on the king of syriah , & not relied on the lord thy god , therefore is the hoast of the king of syriah escaped out of thine hand : were not the aethiopians and the lubims an huge hoast , with very many chariots and horsemen ? yet because thou reliedst vpon the lord hee deliuered them into thy hand . asa , when a mighty companie came against him , of lubim● and aethiopians , that were , as it is in the chap. before , as the sands , because hee rested on the lord , he gaue him the victorie ouer them : afterwards a small army escaped his hands , why ? because hee rested vpon the king of aram. so likewise iehosaphat when hee came back from helping achab at the battell at ramoth gilead , the prophet iehu meets him in 2. chro. 19. 2. and saith vnto himthus : oh iehosaphat , wilt thou help the wicked ? wilt thou loue those that hate the lord ? wrath is gone out against thee . so in the e next chap. ver . 2. it is said , that a great army came from beyond the sea , and iehosaphat was sore afraid : and likwise when hee ioined with ahaziah to make ships to goe to tarshish , the prophet eliezer goes to him and tells him , that god bad broken the ships at ezion . geber , because hee had ioined with ahaziah the son of achab , 2. chron. 20. the last verses . i might giue you many examples ( i must not goe beyond my time ) iacob , though the thing that he did was good , as you know hee might seeke the blessing lawfully ; for it was promised to him : yet because hee vsed euill meanes , rebeccha and hee vsed ill means , a lye , you know what it cost him : hee was banished from his fathers house many yeeres ; and you know how much sorrow rebeccha had for it , euen for failing in the manner . so dauid , looke what his intermissions were in doing the actions of this life , this spirituall life , you see likewise his troubles were : and therefore let vs bee exhorted to liue this life of grace , seeing we haue so great incouragements : i say , if you obserue throughout the scriptures , and aboue all other places from the 2. chron. 11. to the end of the book , which is exceeding well worth the reading , where you haue not onely the stories of the kings set downe , but the causes of all the accidents that did befall them ; wee see all along , as they liued this life of grace , as they did the actions of this life , that is , as they kept their hearts perfect with god , so their outward ioy and prosperity was accordingly ; and the interruption and intermission they found in that , was according to their intermission in this . and therefore let vs bee exhorted to liue this life . for certainely , euery life hath an excellency , hath a sweetnes in it , more then any meere being ; and as any life exceedes another , so it hath it more : as the life of a man exceeds the life of a beast , so the life of grace exceeds the life of a man : and therefore it is capacious of greater ioy , and of greater grief . on the other side ; as you know the ioy of the saints is vnspeakable and glorious , and passeth all vnderstanding ; so the despaire and horror of conscience againe , exceeds as much . and let vs marke this ; that as hee that liues the life of a beast , destroies himselfe as a man ; so hee that liues the life of a man , that is , the life of reason only , the life of a humane wisedome and pollicie , hee destroies himselfe as a christian. therefore let vs bee exhorted to liue this spirituall life of grace : it is the best for our selues ; yea let vs abound in the actions of this life as much as may bee ; for one man may liue more in a day then another man doth in a yeare . for life is in the action ; so much as wee doe , as farre as wee exercise this spirituall life , so much wee liue : and looke what time is spent vainly and idlely , so much of our life death possesseth : as in the 1 tim. 5. 3. it is said , the woman that liues in pleasure is dead while shee liueth . finis . notes, typically marginal, from the original text notes for div a10027-e240 * mors est ●ita sine christo ignatius epist. 15. ad romanos . the generall doctrines . the doctrines the first doctrine . a fiunt enim , non nascuntur christiani . tertullian . apolog. aduers gentes . hierom. epist 7. ad laetam . c. 1. b psal. 51. 5. rom. 5. 12. 18 c math. 7. 17 , 18. c. 12. 33. iude 12. spirituall life wherein it consists . iohn 3. 3. 5. e pessima ignorantia boni est , bonum non esse . prosper . cont. collatorem . cap. 3. 9. the properties & markes of spirituall life & death . first property f reuel . 1. 18. g ephes. 2. 1. rom. 6. 11 , 1● . luke 15. 24 , 31. h pa●ca del praecep●● sic totum ●omic nem immutant , vt expo●ito vetere novū reddant . lactant. de falsa sapientia cap. 26. i ier. 4. 3. hosea . 10. 12. k psal. 51. 17. isai. 66. 2. initium enim est saluti● notitia peccati . seneca . epist. 28. l primum enim ●pus fidei pe● dilectionem operantis , cordis companctio est : in qua sine dubi● ejiciuntur daemonia , cuu eradicantur decorde ●eccata . bernard . in a●centione . dom. sermo . 1. col. 191. m. 2. property . obiection . answer . m luke 16. 15. n in his booke de damonolatria . lugdumi . 1595. see dell. rio. disquisitio . mag. o omnes enim sua extollunt : omnes etiam minima qua in altum çontulere dilatant . seneca de beneficijs , l. 3. c. 7. question . answer . two wayes to discerne whether the workes we do are good or no. first if they proceed from an inward principle of life . p caduc● sunt quaecunque sucata sunt ; nec fiduciam praebent , possidentibus stabilem , quae possessonis non habent veritatem . cyprian de habitu virginum . lib. secondly , if there be warmth in them . q math. 3. 11 r ignis verò qui deus est , consumit quidem , s●d non affligit : ardet suauiter , desox latur faeliciter . est enim vere carbo desolatoriut ; sed qui sie in vitia exerceat 〈…〉 ignis , vt in anima vicem exhibeat vnstionis . bernard . super cantica , sermo . 57. col. 536. a. s petrus christs amore vstus ardebat . hom. 6. in rom. 11. 1. 4 c. 42. t see greg. nazianzeni monodia , in basilij mag. vitam . u m. fox in his martyriologue . x hosea 7. 8. y hoc igne consumpta emni labe peccati , et rubigine vitiorum emundata , atque sanata conscientia sequitur . bernard . hom. 57. super cantica . the 3. property . z iob. 2. 4. nihil homini tanti est vt vita , homer . ili . l 9 p. 324. a nunc incipio discipulut esse , cum nihil expetam visibilium , vt iesum christum assequar . ignes , crux , ferarum concursus , sectiones , ●auiena , ossium discerptiones , membrorum concisiones , totius corporis solutio , diaboli tormenta in me veniant , tantummodo vt iesum nanciscar . melius mihi emori propter iesum christum , quàm imperare finibus terra , ignatij epist. 15. ad romanos . b psal. 63. 3. the 4. property . c ephes. 2. 1. obiection . answer . d heb. 13. 20. e 〈…〉 qui diuinas scripturas legens , verba vertit ; in opera . bernard . de ordina vitae . col. 1. 16. h. f ●●bus christianorum est verbum dei , quo pascuntur omnes sancti tam homines quàm angeli bernard . in assumpt . b. mariae ; sermo . 5. col. 258. c. g reuel . 3. 1. h 2 tim. 3. 7. the 5. property . i omnes dolos èt consi ●a tex●i ob vitam . homeri odys . l. 9 p. 25. k gal. 5. 26 , 17. 1 cor. 9. 25 , 26 , 27. rom. 7. 14 , to the end . 1 tim. 6. 11 , 12. l mal. 1. 13. zach. 7. 12. i say 22. 12 , 13 acts 24. 25. and no maruaile , for luxurioso frug al●tas p●na est , pigro supplicij loco labor est , delicatus mise● retur industria : desidioso studere torquert est . seneca epist. 71. m non prius est vt de vita homines quam de iniquitate discedant . quis exim non cum iniquitatibus suis ●oritur , et cu● ipsis , atque in ipsis sceleribus sepeliatur . m tunc enim consummata inselicitas , vbi turpia non ●●●um delectant , sed etiam placent : et desi●it esse re●ed●o locus , 〈◊〉 qu● suerant . vitta , mores fiun● . seneca epist. 39. o nihil enim prorsus de virtutum splendore attingit , nihil de pictatis suauit●te g●stat qui magis vul● sordescere in ijs quae i●munda sunt , quam in ijs splendere qua sancta sunt , leo de ieiunio 7. mensis sermo . 8. c. 2. p reuel . 20. 5 , 6. the 2. doct . q i say 42. 24 , 25. hosca 7. 1 , 2. vulueri vetusto et neglecto callus obd●citur et eo insanabile , quo insensibile fit . bernard . de consider . l. 1. c. 2. r deut. 19. 5. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . qua propter dicit : wherefore it saith ; not he saith : that is , the light mentioned in the former verse , saith : awake thou that sleepest &c. hence vve vsually say to those which lie long in bed in the day-time ; awake & arise for shame , for the very day-light , or sun doth call you vp ; which interpre tation the very dependency & connection of the words , together with the 1 thes. 5. 4 , 5 , 6 , 7 , 8. & rom. 13. 11 , 12 , 13. do fully warrant . t for amina petrae vul●●ra christi . in his passer in●e●it sibi 〈…〉 , & 〈◊〉 nidum vbi reponat p●llo● suos : in his sec●lumba tutatur , et circumuolat , &c. bernard . u 1 king. 2. 28 x iudges 15. 18. y psal. 51. 17. z gen. 2. 7. a math. 9 , 20 , ●2 . b mat. 4. 2. c acts 1. 11. d cant. 1. 4. e rom. 12. 2. question . answer . f manna absconditum est , nomen novum est , quod nemo scit nisi qui accipit . non illud eruditio , sed vnctio docet ; nec scientia sed conscientia appraehendit . bernard . de conuersatione ad clericos , cap. 21. g phil. 3. 10 , ephes. 1. 18 , 19 , 20. h ezech. 36. 26 , 27. iohn 3. 3 , 5. rom. 12. 2. i ephes. 1. 18 , 19. 20. & 3. 7. 30. k rom. 2. 1 , 14. gal. 5. 16. l ezech. 36. 26 , 27. 2 cor. 5. 17 , 18. psal. 51. 10. 1 cor. 5. 7. m rom. 6. 4. 1 pet. 2. 1 , 2. n isay 37. 3. o obedientia ●ollis imperium ; nec dura ibi necessitate seruitur vbi diligi●ar , quod iubetur . leo de ieiunio 7. mensis sermo . cap. 1. p phil. 4. 13. 1. vse . q quia lu●en cacis oculis non vident , non oculorum ●utant esse culpam , sea soli● . hierom. epist. 22. c. 13 1. r math. 13. 55. s 1 cor. 1. 18 2. t heb. 11. 37 , 38. u 1 cor. 11. 23 , to 30. x 1 cor. 1. 26 , to 31. 3. y iames 3. 2. z 2 sam. c. 11. & 12. a math. 26. 69 , to 75. 4. b luke 7. 34. c math. 9. 34. d exod. 23. 1. e see tertulli an , iustin martyr . tatianus , arnobius , in their apologies for the christians against the gentiles . f prou. 17. 15 g col. 3. 3. h acts 21. 13. reuel . 12. 11. 2. vse . i ephes. ● 4 , 5 , 6. k ephe. 1. 15. col. 1. 4. 1 iohn 5. 1 , ● . l ier. 25. 15 , to 30. m 2 sam. cap. 14. n qui cum possit malum non impedit , mali est act or potius quam qui id facit . thucydides historiae , l. 1. o prou. 11. 18. p 2 sam. 6. 10 , 11 , 12. q 1 sam. cap. 5. 6. r 1 pet. 2. 5. s gen. 22. 14. t zach. 12. 2 , 3 , 6. u prov. 16. 7. 3. vse . x leuit. 18. 5. y iudges 8. z 2 chron. cap. 1. to 8. a 1 kings 11. 5. b 1 kinges 11. 9. to the end of the chap. c 2 chron. 12. 5. * verse 5. thus saith the lord : ye haue forsaken me , & therefore haue i left you in the hand of shishak . d isay 36. 6. e 2 chron. 20. 2. mount ebal, or a heavenly treatise of divine love shewing the equity and necessity of his being accursed that loves not the lord iesus christ. together with the motives meanes markes of our love towards him. by that late faithfull and worthy divine, john preston, doctor in divinitie, chaplaine in ordinary to his majestie, master of emmanuel colledge in cambridge, and sometimes preacher of lincolnes inne. preston, john, 1587-1628. 1638 approx. 79 kb of xml-encoded text transcribed from 27 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a09984) transcribed from: (early english books online ; image set 15495) images scanned from microfilm: (early english books, 1475-1640 ; 1252:17) mount ebal, or a heavenly treatise of divine love shewing the equity and necessity of his being accursed that loves not the lord iesus christ. together with the motives meanes markes of our love towards him. by that late faithfull and worthy divine, john preston, doctor in divinitie, chaplaine in ordinary to his majestie, master of emmanuel colledge in cambridge, and sometimes preacher of lincolnes inne. preston, john, 1587-1628. [4], 51, [1] p. : port. (metal cut) printed by m[armaduke] p[arsons] for iohn stafford, and are to be sold at his house in black horse alley in fleet-street, london : 1638. the words "equity and necessity" and "motives meanes markes" are each enclosed in double brackets on title page. printer's name from stc. running title reads: a heavenly treatise of divine love. variant: imprint has "safford". reproduction of the original in the union theological seminary (new york, n.y.). library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng god -worship and love -early works to 1800. 2004-04 tcp assigned for keying and markup 2004-05 aptara keyed and coded from proquest page images 2004-07 emma (leeson) huber sampled and proofread 2004-07 emma (leeson) huber text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion movnt ebal , or a heavenly treatise of divine love . shewing the equity and necessity of his being accursed that loves not the lord iesus christ. together with the motives meanes markes of our love towards him . by that late faithfull and worthy divine , john preston , doctor in divinitie , chaplaine in ordinary to his majestie , master of emmanuel colledge in cambridge , and sometimes preacher of lincolnes inne . psal. 31. 26. love the lord , o all yee his saints , &c. psal. 145. 20. the lord preserveth all them that love him , and scattereth abroad all the ungodly . london , printed by m. p for iohn safford , and are to be sold at his house in black horse alley in fleet-street . 1638. a heavenly treatise of divine love. 1 corinth . 16. 22. if any man love not the lord iesus christ , let him be accursed ; yea let him be had in execration even to the death , or let him be anathema maranatha . these words have little or no dependance on the words before going , which are these ; the salutation of me paul by mine owne hand : and the reason why he thus writes is , because there were many false apostles , and counterfeit epistles went abroad in the world , if not under his name ; but hereby ( saith he ) you shall know me from them all , even by this my salutation , and subscription , as by mine owne hand ; for in all my epistles so i write , the grace of our lord iesus christ be with you all , amen . wherefore to consider them in themselves , st. paul hating those ( as we use to doe ) who speake evill of them we love , doth here pronounce a curse against them that love not the lord iesus christ ; and the reason why he doth so , is , because he cannot endure to heare him evill spoken of by any blasphemous tongue . so that this then is the scope and drift of the apostle in this place , namely , to commend love unto us , and above all other , the love of the lord iesus christ , and to exhort us by all meanes thereunto ; in which exhortation , let me desire you to observe with me these two reasons why we should thus love him . whereof the first is taken from the necessity of it , he is accursed that loves him not . second is taken from the equity , or object of his love , the lord iesus christ. if any man love not the lord iesus christ , let him be &c. there is not much difficulty in the words , yet fome there is ; for clearing whereof , i will shew you what is meant by these two termes , anathema , maranatha , and so proceede : for the first ( anathema ) it is a greeke word , and it is as much as elevari , & suspendi , to be lift up , or be hanged , and it signifies accursed , by way of allusion to that opprobrious and cursed kinde of death , which was inflicted upon notorious and hainous malefactors , who for their offence were hanged up upon a tree , gibbet , or any such engine , according as it is said , cursed is every one that hangeth * &c. which place is againe alledged by this our apostle st. paul , to prove that christ hath redeemed us from the curse of the law , being made a curse for us , for it is written , cursed is * &c. secondly , for the word ( maranatha ) it is an assyrian word taken from an hebrew root , which signifies execration or cursing , ( and therefore i so rendered it in the reading of it unto you ) now in that the apostle useth two words of diverse languages , for the fuller expression of this his so fearefull a malediction and curse , as if one word were not enough , or that out of his zealous affection he could not so content himselfe with it , we may note that by how much the more the curse is greater , by so much the more grievous is the duty omitted , from which premisses we may make this conclusion , or draw this point of doctrine . viz. that he is worthy to be curst , ( yea to bee curst ●ith all execration ) that loves not the lord iesus ●●rist . for the further unfolding and opening whereof , consider with me these three things following , to wit. first , what love is in generall . secondly , what love to the lord iesus christ is . thirdly , some reasons why he is worthy to be accursed that loves him not : of each of these in their order ; and first of the first . what love is in generall , and for that take this briefe description of it , viz. love is an inclination of the will , whereby it inclines to some good thing agreable to it selfe . first , ( i say ) its an inclination of the will ] where we may take notice of two things , both of the subject or seate , which is not any inferior part or faculty of the soule , but the will , one of the most supreme and potentest of all the rest . and what is the nature and property , the quality and condition of it ? it is elicita , non coacta , not forced , but free ; inclined , not constrained , for voluntas ( as say the phylosophers ) est libera , the will is of a most absolute and free power , so that though a man may be compelled to doe something against his liking , yet he can never be forced to doe any thing against his will , at lest his will cannot be forced , that like a queene in her throwne is alwayes free . secondly , i say its an inclination of the will unto good ; aut verum , aut apparens , either for that it is so indeede , or at least ( for the present ) appeare● and seemes so to be unto it , according to 〈◊〉 trite and true axiome of the schooles too , bonum est objectum voluntatis , the adequate object of the will is onely good , yet not every good neither , but bonum sibi conveniens , such a good as is agreeable to it selfe , that onely is the object of love . now by this you conceive the second thing , what love to the lord iesus christ is : and it is nothing else but an intensive bending of the mind unto christ , as the most necessary and suitablest thing for it that may be , the summum bonum , the chiefest good of all that it can desire , so that it desires and loves nothing like him . now the properties whereby we shall know , whether our love to the lord iesus christ be such or not , are especially these three . first , it alwayes desires to have the thing it loves , cannot be contented with any thing else but him , as being the proper center of the soule , which is never at quiet so long as it is out of his place ; agreeable to that of a father , fecistinos domine ad te , & inquietum est cor nostrum donec requiescit in te , thou hast made us o lord , and our heart is never at rest till it rest in thee , it is his fruition that gives it satisfaction : againe , as it desires the fruition of him , so it desires as much , secondly , the conjunction and union with him , to be one with him and he with us ; and therefore it hates whatsoever may hinder it , and seekes whatsoever may helpe it therein : and being thus once conjoyned , and enjoying it , it finally thirdly , seekes and endeavours the protection and preservation of the thing it loves , as it on the other side shunnes and avoids ought that might endanger the destruction thereof ; and if notwithstanding it meete with it , interposeth it selfe betwixt it and that to defend it , as the arme wards the blow from the head , albeit it be to the wounding of it selfe . and when these three concurre together , when our love hath these three concommitants , and is attended with these fruits and effects , as you heard before , that it thus desires the fruition conjunction preservation of christ. then may we distinguish it from all sensuall and carnall love ; for there be many sorts of love in the world , but it is all but worldly love , not spirituall and heavenly love . first , ther 's a love of pitty , as when we bewaile a mans case , but hate his deeds , so are malefactors beloved . secondly , ther 's a love of desire , as when the stomacke desires sweete meates , the eare delightsome sounds , and the eye fine sights , &c. thirdly , ther 's a love of complusment , when one lusts or longs after a thing with the whole heart or soule , so as he cannot subsist without it ; as a woman with child lusteth and longeth after a thing she hath a minde to , which she cannot fafely goe without . fourthly , ther 's love of friendship , when one man loves another for some courtesie or kindenesse he hath received from him . fiftly and lastly , ther 's a love of dependance , when a man loves god more then himselfe , more then his life , and depends upon him for all good things belonging to body or soule . or to be more briefe ther 's a naturall sinfull spirituall love. the first , is betwixt parents and children , and in it selfe is neither good nor evill . the second , ariseth from evill habits bred in the soule , and it is most hatefull to god , and makes us worse then the brute beasts . the third , is that divine gift and grace of god which the holy ghost puts into our hearts , whereby we are more then men , and desire holy things for themselves ; and this is that love which the apostle here calls for in this place . now if our love to the lord iesus christ be such , we shall further know it by these two things which alwayes proceede and goe before it , as the former followed after it . viz. humiliation for sinne past , and faith in christ for the time to come . first humiliation for sinne past ; for till a man come to have a sight and sense of himselfe by reason of his sinnes , he will never care for christ ; and when he hath beene thus cast downe , yet secondly , without faith in christ , whereby he applies him to himselfe , and is perswaded that he is reconciled unto him , he will not yet love him , but rather hate him of the twaine . now the manner or meanes of getting of both these , and so consequently of love into our hearts , is by the preaching of the word of god , by prayer , and taking him when he is offered and given unto us in the same for that end . but now we must take christ as an husband takes a wife , or a wife an husband , out of love to their persons , not to their portions , and then shall we be the better subject unto him ; but except we be first humbled ( as was before said ) for our sinnes , and consider in what neede thou standest of him , how that without him thou must perish ; till then ( i say ) thou canst not sufficiently set by him , nor love him aright : but when thou knowest how necessary he is for thee , how alsufficient , and affectionate he is towards thee , then thou beginnest to looke at christ as a condemned person doth at him that brings a pardon for him whom he loves and longs after , joyes and rejoyceth in . and yet all this is but a preparative to our love of him ; it is faith , that is the first fountaine , whereby we so love him , as that we can cleave unto him , with purpose of heart to serve and please him in all things , and this love which thus ariseth from faith , doth not onely beleeve that christ is mercifull , and will forgive thee thy sinnes upon thy supplication and repentance unto him for the same , but also that he is most fit and conformable for thee , so that thou couldst finde in thy heart to be anathaematized for his sake , and to be divorced from all things in the world for love of him : and so much for the second thing also , i come now to the last ; to wit , thirdly , to the reasons , why he is worthy to be had in execration , and to be cursed even to the death that loves not the lord iesus christ ? and they are chiefly these five . first , because when christ shall come and be a sutor unto us to love him , and we refuse to doe it , and to be reconciled unto him and receive him , then he growes angry to the death ; you may see this in the parable of the marriage of the kings sonne , how wroth he was when he heard they had abused and beaten his servants which he sent to call them to the * wedding : and therefore the prophet david bids us kisse the sonne lest he bee angry , * and so &c. that is , as if he should say , when he offers himselfe to kisse you with the kisses of his mouth , be not too coy and curious , but imbrace his offer , returne his curtesie with the like kindnesse , and kisse him againe , lest he take it in great indignation at your hands ; and be so angry with you , that you die for it . indeede when we knew not the gospell , he was content , though we were froward and fruitlesse ; but now that he sends his desciples to preach unto all nations , then if they bring not forth fruits worthy amendment of life , he tells them , the axe is laid unto the rootes , &c. secondly , because he that in old time brake the law , was accursed ; now this was the lords commandement , that we love him . but you will say , we are not able to fulfill the law of our selves ; and how then shall we doe it ? i answer , ther 's a two-fold obedience , legall , and evangelicall , that requires exact obedience in our owne persons ; but this requires no more but onely our endeavour , and faith in christ. thirdly , because he loves something else more then god , and so commits adultery ; now shee that in the old law did commit adultery , had a drinke of bitter water given her , which made her belly swell &c. * so that shee died ; how much more worthy of death is he then that thus deales with god , and going a whoring after it , commits spirituall fornication . fourthly , because that commonly belongs to hypocrites , they are a cursed crew , to whom christ shall say at the last day , goe ye cursed &c. now all such as love him not , are , no better nor worse , but wretched and damnable hypocrites . fiftly , because love governes the whole man , it s as the rudder of a ship , which turnes it any wayes ; and so which way soever this affection of love goes , it carries the whole man along with it , and makes him leade his life accordingly . thus much then for the proofe of the point , before propounded . now for the application of it to our selves , that so we may the better make some use of it , for the direction and reformation of our lives and conversations therein : if it be so ( as so you have heard it is ) that it is such a sinne not to love the lord iesus christ , that he is worthy to be accursed that loves him not ; yea , to be had in execration &c. then first it may teach us to looke to our selves , and be sure that we love him ; and so looke at others , as that out of a godly zeale thou canst sincerely and truely say with saint paul here , let him be accursed , for this is an infallible and sure signe of this love which proceeds from faith , that when we see christ trampled under feete , our hearts burne within us , as his did : there are some ( saith he ) of which i told you before , and now tell you againe with teares or weeping , that they goe about to pervert and turne others from the wayes of god : so that we may here see saint pauls disposition , he doth not say , cursed be he , but cursed is hee ; from whence we may also note the difference betwixt the curses of the law , and ●f the gospell : for the law faith , cursed is he that continueth not in all &c. but the gospell saith , cursed is he that loves not the lord , &c. now if we love him , we will desire ( as was said but a little before ) to be joyned unto him , and to have his company , for how can that woman be said to love her husband that cares not for his company ; so how canst thou say thou lovest the lord iesus christ when thou lovest not his society ? againe , if we love him , we will be content to have him upon any condition ; for love is impulsive , the love of christ constraines us ( as the apostle speakes ) to doe what it desires ; yet , so as not against , but with our wills , which it inclines thereunto : now if we doe not finde these things in us , we doe not love the , &c. and therefore this doctrine that he that loves him not is &c. it should teach us to consider our owne conditions , how we stand affected towards him , and whether we love him or not ; and wee shall know it for certaine whether we doe , or doe not , by examining our selves by these quaeries . first vvhether vvhatsoever good things vve have done , vve have done them out of love to god , and desire of his glory , more then of our ovvne profit , or out of custome ; for othervvise all that vve doe is nothing vvorth ; christ respects nothing but vvhat comes from love , and that love from faith , if that be not the primum mobile , the first moover that sets us on vvorke , if vve goe not upon this ground , vve vvere as good doe ●othing , for all the good vve shall get by it : ô that thou , that most of all despisest religion , and scoffest at the zealous professors thereof , vvouldest but throughly consider of this one thing , that he is accursed that loves not the lord iesus christ , and that all the good duties of piety , or charity which thou performest , if thou dost them not out of love , but more for custome then conscience sake , are rather abominable then any whit pleasing unto god ; for then wouldst thou no longer content thy selfe with the forme of godlinesse , but labour for the power thereof . but thou wilt say , how shall i know whether this that i doe , i doe it out of love to his name , rather then out of any hypocrisie , or love to my selfe ? i answer . you shall feele it , for love is of a stirring nature , and moves all the rest of the affections , as desire and longing after him , with hope that thou shalt obtaine him , and feare least thou shouldst faile of it ; but yet still let me give thee this caveat , beware thou love him not more in regard of his kingdome , then of his person , for then i tell thee true , thou lovest him not aright . secondly , consider whether ( as was said ) thou love his company , and delight in his presence , to have communion with him , to be talking to him by prayer , or to have him speaking unto thee by his word ; so then dost thou pray not by constraint , but willingly ; dost thou heare , reade , receive the sacrament &c. not for fashion sake , but of faith unfained , in obedince to his commandement , then dost thou love him , but otherwise thou dost not . thirdly , dost thou love his appearing at the last day , canst thou say in the uprightnesse of thy soule , come lord iesus , come quickly ? dost thou thinke it long first ? and art not afraid when thou hearest of it , as felix was , who trembled when he heard paul discourse of temperance , righteousnesse , and iudgment to come ; but dost rather desire it , and wouldst be glad of it , and the sooner , the better ? then ( i say ) also mayst thou resolve upon it , that thou dost assuredly love him , and that when he shall so come , he shall come without sinne unto thy salvation . fourthly , whether thou lovest him as well in health as in sicknesse , and in sicknesse as in health , as well in poverty as in aboundance , and in adversity as in prosperity , for so thou wilt , if thou love him truely for himselfe , and not for these . fiftly , marke this with thy selfe too , whether thy love be bountifull , as was that womans that had the box of oyntment , which shee powred on jesus head , and as abrahams was , who would have offered his sonne , his onely sonne isaac for his sake ; so ( i say ) examine thy selfe hereby , whether thou be content to part with the best things for his sake , as thy living , thy lusts , thy life ; for he that loves any thing truely , will forgoe and give all he hath to purchase it . sixthly , looke whether thou seeke to doe the lords will , and what may please him best ; for love seekes not her owne , we see it in men who will take any paines , be at any cost , to get that thing for them whom they love , which they love to have , and so will we doe for christ , if we love him , we will keepe his commandements , and they will not be grievous unto us ; yea rather it will be our meate and drinke to doe his will , and the dearer it costs us , the dearer will it be unto us . seventhly , examine thy selfe by this rule also , whether thou be content to doe much for him , not some things , and not othersome , but whether thou have an eye to all his commandements , and all false wayes thou utterly abhorre ; for faith ( you know ) workes by love , and love that proceeds from faith is not idle but operative , so that what is spoken of faith , may as truely be said of love , that its dead without workes , and therefore saint paul professeth of himselfe , that he laboured more then they all , which was an argument , that he loved much because he was in labour much ; and so when our saviour asked peter whether he loved him , he puts him to worke , and sets him his taske saying , feede my sheepe ; and last of all , eighthly , whether thou wouldest not onely doe , but suffer much for his sake , as david , when his wife michal laughed at him for dancing before the arke , he was contented to beare it , because he did it to the lord ; and so the apostles rejoyced because they wer● counted worthy to suffer for his name * . and saint paul likewise when the people intreated him with teares , not to goe up to ierusalem , because he should be bound , as agabus had signified by the spirit unto him , answered them , why doe yee rent my heart , i am ready not onely to be bound , but also to dye for &c. * but thou wilt say , i have no such occasions now adayes , if i had , i know not what i should doe . but i answer , is it so ? hast thou no such occasions ? yes , thou hast occasions enough , as when he takes away thy wife , thy child , thy friends , thy goods , thy good name &c. if then ( i say ) thou canst beare it patiently with iob , and say , it is the lord giveth , and the lord &c. or with ely , it is the lord , let him doe what seemeth him good : then thou lovest him , and yet thou must doe more then that , thou must not onely beare it patiently , but ioyfully too , as you heard before the apostles did ; lay thy selfe to these rules then , and try impartially whether thou love the lord iesus christ or not ; and forthy further helpe and more infallible notice thereof , to know whether thy love to him be pure and unfained , or whether it be false and counterfeit , take these more particular proofes of it ; for assure thy selfe if thou love him aright ( as we touched before ) that then , first thou wilt be content with nothing but love againe , so that as absolon ( though in hypocrisie ) said , when as david had fetch'd him out of banishment , and confined him to his owne house that he might not see the kings face , what doe i here , seeing i may not see the kings face * ? so wouldest thou say out of love to the love of god ; what doe i here , since i cannot behold the faire beauty of the lord ? lord lift thou up the light of thy countenance upon mee , or else what good will my life doe me ; but if thou doe so , then thou shalt make my heart more joyfull and more glad , then they that have had their corne and wine and oyle increased * . secondly , thou wilt love the brethren , for they are like him , though he exceede them in the degrees and measures of goodnesse , as the ocean doth a drop of a bucket , this is a pregnant proofe hereof , and therefore deale squarely with thy selfe herein . and the reason why thou canst not love the lord if thou love not the brethren , is because its an easier matter to love man whom thou hast seene , then it is to love god whom thou hast not seene ; for use ( we know ) makes them comlier and hansomer ; wherefore saint iohn saith , if any man say he loves god , and yet hates his brother , he is a lyer , he deceives himselfe , and there is no truth in him * . but thou wilt say , thou lovest them well enough . dost thou so ? then thou wilt love their company ; for what we love and delight in , we are never well without it , nor cannot endure it out of our sight ; and therefore when the psalmist had said that all his delight was in the saints , and upon such as excell in vertue * , if you would know , how to know it was so , he afterwards tells us , that he was a companion of them that feare him , &c. psal. 119. but thou wilt say againe , though thou dost not love them , yet god forbid thou shouldst be so bad but that thou shouldst love the lord iesus christ. but i answer thee againe to that too ; if thou dost so , then thou wilt love his appearing , for if thou wish in thy heart there were no generall iudgement , thou lovest him not , say what thou wilt to the contrary ; as a loving and loyall wife cannot love her husband but shee will reioyce at his comming home when he is abroad , and the neerer the time approacheth , by so much the more ioyfull and glad will shee be . thirdly , if thou love him thou wilt speake well of him upon all occasions , and in every place where thou commest , for out of the abundance of the heart the mouth speaketh ; so that if thou speake well of god , but for fashion sake , not out of any true affection , but of feare , thou lovest him not ; for he that loves him will be much in his praise , as we have an instance in david , so that if the heart be inflamed , the mouth will be open , thou wilt not be tongue-tied , nor ashamed of him , no not before princes . but thou wilt say , i am no scholler , i cannot speake eloquently ; if i could , then indeede i should not be so afraid , nor ashamed to doe it , as now i am , because i can doe it no better , nor rhetorically then now i can . but let me tell thee for thy comfort , let that never trouble thee , speake as well as thou canst , and thou needst care for no more , for that will beget more and more love in thee , and love that will make thee eloquent ; we have a notable presedent for this in the spouse , who because shee loved christ , see how shee sets him forth , my beloved is all beautifull & c* . and it is most sure , it will be so with thee ; if thou love the lord , thou wilt shew it by thy speeches , for thou canst not well speake well of him whom thou lovest not ; but if thou hast no good thought of him , thy words will bewray thee ; yea thou wilt not onely speake well of him , and of his wayes , but thou wilt also walke in the same , nor wilt thou stand pausing upon it , to consider whether thou wert best doe it , or no ; but if it be about a good duty , as suppose keeping of the lords day , hearing of the word &c. thou wilt doe it without any more adoe , yea though there were no promise nor profit to be got by it , for else thou dost no more but as a servant , not as sonne , in hope of wages , and not out of love , looking for nothing for thy paines : so did saint paul , he would preach the gospell , though he had nothing but chaines and imprisonment for his labour ; and why will he so ? why ? because god commands it , and its a good duty ; so that if thou make a question of it , whether thou wert best to doe this or that good duty , or wilt doe no more then thou must needs , thou lovest not the lord , for he that loves him , will doe whatsoever he can for him , and yet thinke all too little when he hath done too . fourthly , as thou wilt speake well of him thy selfe , so thou wilt not endure to heare others speake ill of him , but thy heart will be mooved within thee at them , and at any thing that might impeach and hurt his glory ; as to see his church lye wast , his word corrupted &c. so ely was not mooved so much with the death of his sonnes , as to heare that the arke of god was taken* . and indeede they are bastards and not sons that can heare their father reviled , and railed on , and never be affected , nor offended at it . fiftly , if thy love to the lord iesus christ be sincere and sound , thou wilt be loath to lose him , for we will rather lose all we have , then lose the favour and affection of a friend , whom we love intirely ; and as thou wouldst be loath to lose him , so thou wouldst be as loath to offend him , or doe any thing whereby thou mightest be like so to doe ; or if so be thou hast , thou wilt never be at quiet till thou hast gained his good will againe , whatsoever it cost thee to get it . sixtly , thou wilt linger and hang after him , as we may see in the woman of canaan , she would not be said nay , but let him say or doe what he would , she would not leave him , but she still staid by him till he had granted her suite . examine thy selfe then narrowly by these signes likewise , and when thou hast done so , and findest thy selfe guilty in any , or all of these particulars , then confesse thy sinne unto the lord , and beg the pardon of it at his hands , leave him not till he hath heard thee , and granted thee the request of thy lips , by saying unto thy soule , i am thy salvation ; and witnessing with thy spirit , that thou art his child by adoption and grace . and so as i have hitherto shewed you some reasons , why he is accursed that loves not the lord iesus christ , ought to love him , and whereby thou mayst be incited and stirred up thereunto ; for as david said in another case , the lord is worthy to be praised , so may i say , the lord is worthy to be beloved , and that in many respects ; as first , because he hath all the glory and beauty in himselfe that ever thou sawest in any creature , it is in its full perfection in him ; whereas it is but in part in any creature , as the light is in its full lustre and strength in the sunne ; whereas the starres and planets have but a glimpse or beame of it , and tha by participation , and not in it selfe , as in a fountaine ; and therefore the spouse in the canticles saith , that he is all glorious , or that all glory is in him ; and this is the reason why some love him , and others love him not , because he hath manifested and revealed himselfe and his glory to some , and not to others , as unto moses , abraham , &c. secondly , he is unchangeable , ther 's no man but that thou shalt at some time or other , see that in him , which might make thee not to love him , but in god we cannot finde any such matter , for he is iehovah , semper idem , yesterday , to day , &c. there 's no variablenesse nor shadow , &c. thirdly , because he is almighty , he can doe whatsover he will ; there is nothing impossible to him ; and as he is able to doe all he will , so he will doe all that he is able , so farre forth as it may make for his owne glory and thy good . but thou wilt say , why ? is this such a loadstone of love ? yes verily that it is , for by his omnipotency are understood all the excellency and glory , all the grace and vertues that are in god. but thou wilt say , i have often offended him , will he then yet heare me , or accept of my love for all that ? yes that he will , for he is gracious and mercifull . oh , but i have nothing in me , but am ready to offend him againe . what if thou be , yet he is long suffering , so that he will not cast thee off , if so be thou wilt cleave to him ? oh , but how shall i know that ? i answer , thou shalt know it by his word ; and that is truth it selfe ; search the scriptures therefore , and there thou shalt heare him say asmuch in plaine termes , he that commeth to me , i will in no wise &c. oh , but my sinnes are such strange ones , as no bodies are . suppose they were , yet his mercy is infinite , and farre more then thy sinnes are , or can be : but yet that is not so as thou sayst , for there have bin as great sinners as thou , whatsoever thou art , which yet neverthelesse upon their faith and repentance , have beene received into grace and favour againe ; as were , mary magdalen , peter , david , and diverse others besides them . oh , but for all that i am not worthy of his love , and it will be a disparagement for him to set his love upon such a one as i am . but what is that to thee ? if he thinke thee worthy ; as so he doth , for he sues unto thee , what needst thou stand upon that , why shouldst thou care for any more ? now this is all the dowry and duty he askes of thee , for what doth the lord thy god require of thee , ô israel , but that thou love him* ? and moreover , besides this , consider that it is he that first gave thee this affection , that thou shouldst love him ; and that ther 's none other on whom thou canst better bestow it , or who more deserves it at thy hands , then he doth . and finally , consider that thou hast engaged thy selfe unto him by vow in baptisme , so that as ioshua said unto the children of israel , yee are witnesses against your selves , that you have chosen the lord , to serve him ; so are yee against your selves , and every time that ye receive the sacrament of the lords supper , you renew your covenant ; so that if you love and serve not the lord , you are so many times witnesses against your selves . and here let us make some little stand to reckon up the severall circumstances that doe engage us to love him ; as , first , that he is our lord , and hath bought us at a very high rate ; now if a condemned person , or a man taken by the turkes , should bee repleeved or ransomed by another , we would all thinke it his duty that he should love him as long as hee lives for it : and so stands the case with us , we all sate in darkenesse and in the shadow of death , and were taken captive by satan , at his pleasure ; and christ hath redeemed us from that his more then aegyptian bondage , and that not with corruptible things , as silver or gold , but with his precious blood , as of a lambe without , &c. and doth not he then deserve thy love ? canst thou deny him such a small thing as that is ? againe consider secondly , what he hath done for thee , even from thy youth up , how he hath fed thee , forgiven thee thine offences , and paid the debt for thee , when thou wast ready to goe to prison for it , so that now the lord begins to grow angry with thee , if thou wilt not yet love him for all this ; and yet this is not all , and therefore thirdly , consider also that he loves thee ; now as fire begets fire , so doth love beget love , therefore saith saint iohn , we love him , because he loved us first ; that is , his love to us should make us love him againe : but especially we cannot but love him , if we consider in the last place , fourthly , what his love is , for its unspeakeable , and passing knowledge ; we can never conceive the height and length &c. all which , what should it teach us , but these two things ? first , that if we will not love the lord , he will shew his wrath , and make his power knowne upon us , that we are but vessells of wrath , fitted for destruction , as it is said . againe , secondly , it should exhort us to love the lord iesus christ ; and therefore to provoke us thereunto , we should often consider , and thinke in these things , what right and title he hath to us , how much he hath done for us , and how greatly he loves : yea and more then all this , wee shall thereby also have these and these things , wee shall by this meanes reape these and these benefits . first , we shall have his spirit , the spirit of truth , the comforter which shall leade us into all truth , and enable us to fullfill his commandements , and with facility and ease , whereas else they would be grievous unto us ; as for example , saint paul would soone have beene weary of preaching and suffering so much as he did , if he had not had this love in him ; and why doe parents thinke nothing too much for their children , but because they love them ? therefore it is that though they bee froward and untoward , yet still they beare with them : if then we cannot finde in our hearts to be quiet , untill they looke to the lord , like as the needle of a compasse which is toucht with a loadstone , will never stand still till it comes to the north-pole ; then may this be a testimony unto us , that may distinguish us from hypocrites , and witnesse to our soules that we love the lord iesus christ ; for they keepe the commandements of god in some sort , and abstaine from some one kinde of sinne , but not out of love to him , nor in any obedience and conscience of his word , but in love to themselves . secondly , this is a marke of thy resurrection from the death of sinne , to the life of righteousnesse , hereby shall yee knew that yee are translated from death to life , because yee love the brethren , now yee cannot love them , but you must love the father that begot them . thirdly , thou shalt get by this thy love to him , for when thou givest him thy heart , he will give it thee againe , he will onely alter the object , but let thee keepe the affection still , onely it shall be better then it was before , he will purifie it from all its corruptions , and cleanse it from all its sins : nor shall this be any thing out of thy way , it shall be as much for thy profit as ever it was before , for when thy heart is set to keepe his commandements , when it inclines to his statutes , ( as so hee will incline it ) then whatsoever thou dost , it shall prosper : so that as it s said of the sabbath , that it was made for man ; that is , for mans good ; so may we say the same of all the rest of the commandements , that it is made for man ; that is , for his good and benefit , and therefore the promise of life and happinesse is made to all alike . and here by the way take this difference along with thee , to distinguish thy love from selfe love , for that is all for it selfe , but this is all for him whom thou lovest ; if then thou love the lord for thine owne good , it is selfe love , but if thou love him for himselfe , simply without any respect to the recompence of reward , then is it true love indeede . fourthly , wee shall receive much comfort by loving the lord : now what is that keepes us from loving of him but our pleasures ? we are loath to part with them , and yet alas we shall receive much more , and they farre more substantiall , sollider , and sounder comfort by loving of him , then ever we should by loving of the world , or the things of the world . now doe but thinke how good a thing it is to love one that is but like thee ? much rather shouldst thou love one that died for thee ; wherefore if thou wouldst have thy heart filled with joy and comfort , love him ; for so thou shalt have joy unspeakeable and glorious . and last of all , if thou wouldst indeede unfainedly love the lord iesus christ ; consider , fiftly , that it makes thee a more excellent man then thou wast before ; for every man is better or worse according to his love , as it is set on things better or worse ; now christ is the summum bonum , the chiefest good , and if thou love him , thou art united unto him , and to his god-head , for love is of a uniting nature . thou wilt say , these are indeede good motives to make us to love him , but how shall i come by this love ? or by what meanes shall i get this love into my heart ? for answer whereunto , i tell thee , first of all , that if thou canst but unfeinedly desire to love him , thou hast halfe done this worke already ; and that thou mayst have such a desire , meditate often upon those motives before . this is the answer christ himselfe gave to his disciples , when they asked him , how they should get faith ; why , saith he , if you have faith but as a graine of mustard feed , you should say to this mountaine , be thou removed , and be thou throwne into the midst of the sea , &c. thereby shewing them the excellency of it , that so he might the more enamour them with the love of it , and make them desire it above all that they could imagine and thinke of besides , in comparison thereof : but if thou wouldst ( as thou sayst thou desirest to ) love the lord iesus christ indeede , with all thy heart , with all thy soule , and with &c. i answer , and add againe , thou canst not use a better meanes to attaine thereunto , and get the love of him into thy heart then these . first , pray unto god for it , for all graces are his gifts , they are meere donatives , and hee hath promised to heare them that aske in his sonnes name , and to give the spirit to them that aske it , that is , to give the gifts and graces thereof unto them ; nor is he any niggard , for he giveth liberally , and obraideth not . but thou wilt say , how doth prayer beget love ? i answer , it begets it two wayes . first , by prevailing with god. secondly , by familiarity with him . first , i say , by prevailing with god ; so did iaacob , and the woman of canaan , for considering that he hath condescended to their request ; that he hath granted their suite , and heard their petition , and that in such a matter , as they are never able to make him any part of amends ; as the forgivenesse of their sinnes ; why , then they thinke that to love him , is one of the least things they can doe for him , so mary magdalen loved much , because much was forgiven her . secondly , by familiarity with him , we have a saying , that nimium familiaritatis contemptum parit , that too much familiarity breeds contempt ; and however amongst some men it may sometimes fall out so , yet it s seldome seene amongst those that are intimate friends indeede ; or say it should , yet i say , it never so comes to passe betwixt god and the faithfull soule ; but by how much the more familiar and frequent they are together , by so much the more fervent and indissoluble is their love : and this is most certaine , that a man that is a stranger may with thee well , but cannot truely love thee , till he be acquainted with thee ; so neither canst thou love the lord as thou shouldst , so long as you are strangers one to another ; and what brings us and the lord better acquainted together , then prayer ? wherein ( as it were ) thou talkest familiarly with god ; even as a man talketh with his friend face to face : this is the first meanes . secondly , desire the lord to shew himselfe unto thee , as moses did , for this is a strong motive and meanes to make thee love him ; therefore ( saith our saviour to his disciples that ) him* , which is , as if he had said , if you would know how you shall come to love me , or my father , it shall be by this way or meanes ; i will manifest my selfe unto you , i will shew you my glory , and then you cannot choose but love mee , though you loved me not before . now the ordinary way and meanes whereby he reveales himselfe unto any one , is by the preaching of the word , which though it be but a dead letter in it selfe , yet when hee puts life and spirit into it , and opens our hearts , as he did open liddeahs thereby , then we see and conceive his mercy and our owne wretched vilenesse , whereupon we cannot but love him , knowing how hee hath loved us , and gave himselfe for us : and therefore the apostle prayeth , that the god of our lord iesus christ would give the ephesians the spirit of knowledge , wisdome , and revelation , that the eyes of their understanding being enlightened , they may know what is the hope of his calling , and the riches of the glory of his inheritance in his saints* ; as if he had said , if you know but these things , then there is no doubt to be made of it but that you will love him , as well as one would desire : for this is one sure ground why we love him not , or love him no better then we doe , because wee know him no better ; we are ignorant of him , and ignoti nulla cupido ( as it is said ) there is no love , no longing desire after that which we know not , or know not the worth and necessity of it : as a sicke man hath no thought after the soveraigne druggs in the apothecaries shop , because hee is ignorant of any such matter ; whereas the skilfull physitian seekes out and sends for them : and as an ordinary rusticke , cares not for a precious pearle , but casts it away when he findes it ; which if an expert lapidary had it , hee would set much by it , because he knowes the price and worth of it well enough : and thence it is , that when the prophet david had professed his love to god , saying , i will love thee ô lord my strength ; hee afterwards addes ( as it were ) the reason or ground of that his love towards him ; because hee bowed the heavens and came downe . what 's that ? why that he had made himselfe knowne unto him : he had declared his power and might in his deliverance , and that was it that made him love him ; if therefore thou wilt but desire ( i say ) to love him , he will inflame thy heart with the love of him ; yea he will open the heavens , and thou shalt see him sitting on the right hand of god ; as saint steven did . but thou wilt say , all these are the workes of god , and they extraordinary ones too ; but what must i doe for my part , to have the love of god in my heart ? to which i answer . first , no ; it is no such extraordinary thing for god to reveale himselfe to his saints ; it is an usuall manner with him ; but yet , secondly , thou must doe these things thy selfe : first , thou must looke how he hath revealed himselfe in the scriptures , to be a most glorious and gracious god , a mercifull father in iesus christ , slow to anger , and of much mercy ; and now when we perceive him to be such a one , we cannot but love him , and long after him with all our hearts . secondly , we must consider our owne misery ; this made mary to seeke after him , and were it not but that we stand in neede of him , but that wee know wee are undone and damned without christ , wee should never care so much for him , for the whole have no neede of the physitian , that is , they care not for his skill , nor his helpe ; but they that are sicke , they that know their owne wants and weakenesses , they know how to value and esteeme of him : and so we , when we see we are wounded by sinne , and sicke unto death , then will we enquire and seeke out for the spirituall physitian of our soules , christ iesus . thirdly , we must humble our selves before him confessing our sinnes , and that in particular , as many as we can , by the omission of such and such good duties , and the commission of these and these sinnes : especially we must confesse our beloved bosome-raigning sinnes ; so the prodigall sonne confessed , that he had sinned especially against heaven , and before his father , by ryotous living , whereby he was unworthy to be called his sonne , and did desire onely to be as one of his hired servants : and now when he saw his father notwithstanding make him so welcome , who had so meane a conceit of himselfe , that he put a ring upon his finger , and shooes on his feete , &c. then he loved him much more : and so it is with christ and us , when we are once out of love with our selves , and yet perceive that he loves us , who are not worthy to be beloved , then that makes us love him againe , and the more lowly we are in our owne eyes , the more highly doe we esteeme christ , and christ us . fourthly , and lastly , thou must first of all get faith , for as thy faith is stronger or weaker , so is thy love more or lesse ; if thou hast but a little faith , thou hast but a little love , for faith is the ground of love , as the promises are the ground of faith . now so long as thou dost not beleeve that he hath satisfied the divine wrath and justice of god for thee , and that god hath accepted the attonement for thee in him , thou canst never love him as a brother or friend , but rather feare him as an enemy or judge ; pray therefore with the desciples , lord encrease our faith , and therefore ply the ministery of the word , one* ; else ( i say ) againe , thou canst never truely love him , but as thou dost another man which thou knowest not whether hee love thee againe , or no ; and so thou mayst hate him againe at some time or other for all that : but labour for faith , and that will breede love ; and then if thou love him he will surely love thee ; yea , indeede , thou couldst neither love nor beleeve in him , were it not but hee loves thee first . but thou wilt say , how shall i know that ? i answer . it is the apostle saint iohns owne words , or rather his words by that his apostle ; wee love him , because hee loved us first . and besides his word ( though that were enough ) thou hast his seale , he hath given thee his sonne , who hath given his life for thee , and shed his most precious blood for thy salvation ; and would he have done this for thee ( thinkest thou ) if he had not loved thee ? no , but herein is love , not that wee loved god , but that god loved us , and sent his sonne to die for us , us* ; and even yet by his spirit , hee still sues unto us for our love , as a further testimony thereof . oh but ( thou wilt say ) , i am not worthy of so great love , for i am a sinner , disobedient , and rebellious . but i answer , what dost thou tell him of that ? what if thou wert the chiefe of sinners ; he knew that before he gave thee his sonne ; and he gave him unto thee the rather , because he knew thou wast so , for he justifies the ungodly ; that is , those that condemne and judge themselves to be so ; so that if thou wilt but beleeve in him , and imbrace him , it is as much as he desires of thee . but thou wilt say , it may be he is affected to this or that person , and not to me : to which i answer againe . that his commission is generall ; goe preach unto all nations , baptizing them &c. and so is his invitation too ; come unto mee all you that labour &c. so that if thou wilt but beleeve and come in unto him , thou shalt be saved ; for he casts out none that come in unto him ( as you heard before ) ioh. 6. 37. and when thou hast considered this , then begin to argue and reason thus with thy selfe ; sith the promise is made to all , i know i am one of that number , and then thou wilt begin to love him for all thou art a sinner , yea thou wilt love him so much the more for that , to consider that for all that he loved thee . oh but ( thou wilt say ) i see i sinne dayly and hourely , and that againe and againe , against many vowes and promises , against many mercies and meanes of better obedience but i answer ; what though thou dost ? remember that as there 's a spring of sinne and corruption in thee , so there 's a spring of mercy and compassion in god ; and that spring is set open for sinne and for uncleanesse , to wash and purge thee from the same , so that still ( i say ) if thou wilt but love and beleeve in him , he will love thee ; for notwithstanding all this , hee still woes and sues unto thee for thy love , and therefore stand no longer out with him , but come in with all the speede thou canst make , which that thou mayst the better doe , thou must remove these two hinderances out of the way strangenesse , worldly mindednesse . first , strangenesse ] for strangenesse begets coldnesse of love , whereas familiarity ( as i told you ) procures boldnesse in the day of judgment . but ( thou wilt say ) how shall i come to be acquainted with god ? how ? why be much in his praise , in hearing of the word , and receiving of the sacrament , there is a communion of saints ( you know ) and so there 's a communion of god with the saints ; let us therefore be carefull to maintaine this communion betwixt us ; by having recourse unto him in his ordinances , and seeking unto him for comfort in all our troubles and adversities . secondly , worldly mindednesse ] that also begets coldnesse of affection , and want of love to the lord christ , and therefore hee circumcises the heart ; that is , he puts off all carnall and worldly affections from it , that so thou mayst not love the world , nor the things of the world , but may love him with all the heart , and with all &c. for the love of the world is enmity with god , so that if any man love the world , the love of the father is not in him , for you cannot serve god and mammon ; and therefore our saviour saith , that we must not onely forsake , but hate father , and mother , and wife , and children , and house , and lands for his sake and the gospells ; or else we cannot be his disciples : so did the apostles , we have forsaken all and followed thee . wherefore let us not set these things too neere our hearts , but considering what it is that keepes us asunder ; as vaine hopes , worldly feares , fantasticke pride , pleasures , profits , and the like , let us cashiere them , and cast them from us ; for what are all these , and all such as these are ? but vaine things that cannot profit in the evill day . and therefore as samuel exhorts the people of israel , turne not aside from the lord unto them , either to the right hand or to the left ; for they cannot profit , because they are vaine . but ( thou wilt say ) will god then be content with any love ? i answer , no truely that he will not neither ; what then ? answer . first , thou must love him withall thy strength , and with all thy power , with all the parts and faculties of soule and body . now it may be thou art a magistrate , a master of a family , a minister , a tutor , or any other governour , and then thou must doe god more service then another private and inferiour person ; thou mayst compell them that are under thee , to love the lord by thy authority and example ; god lookes for this ( i say ) at thy hands ; for to whom much is given , of them much shall be required ; thou art but as a servant sent to market , which must give an account for what hee hath received , and the more money hee hath given him to bestow and lay out , the more commodities his master lookes he should bring home with him for it ; so the more wit or understanding , or learning , or knowledge , or authority , and power thou hast , the more love must thou beare unto christ , and shew it by thy bringing forth more fruits thereof unto him , then others that have none of all these oportunities , or not in so great a measure as thou hast , this is the first thing . secondly , thou must love him above all things in the world besides , whether it be pleasure , or honour , or pride , or profit , or what else thou wilt , or canst name besides ; yea thou must love him above thy selfe and thine owne salvation ; so that if his glory , and any , or all of these come in competition together , thou canst be content to be accursed for his sake , to have thy name razed out of the booke of life , and to be anathema for christ ; then is thy love such as god will accept of , for this is that selfe-deniall which christ himselfe speakes of , and calls for of us . but thou wilt say , durus est hic sermo , this is an hard saying , how shall i be able to doe this ? to which i answer . thou shalt doe it the better , by considering that he is better then all things , and that the whole world is not to be compared with him ; i count that all the afflictions of this life , are not worthy the glory that shall be revealed ( saith the apostle ) and that made him endure such persecutions for the gospell as he did , with joy and patience ; and so if thou be once come to that passe as to know and be perswaded in thy conscience , of the incomparable worth and excellency of christ , thou wilt make more reckoning of him , then of all the world besides ; for as he himselfe said of himselfe , he that will not deny himselfe , and take up his crosse , and follow mee , is not worthy of mee ; so he that loves any thing else above , or equall with christ , is not worthy of him ; no , thou must be wholly his as he is , as he is wholly thine , and hath betroathed thee unto himselfe ; so that as a virgin that hath betaken her selfe to an husband , must forsake all other , and cleave or keepe her constantly unto him , so long as they both shall live ; so wee , being married unto christ , must not play the harlot , and goe a whooring after other gods , but must be wholly his , as he is wholly thine . but thou wilt say , he is not wholly mine , for he is the saints too . to which i answer ; he is indivisible , hee is not divided , but is wholly thine as wel as theirs , so then if thou wilt love the lord christ truely and purely , as he would thou shouldst , thou must love him so , as that all that is within thee be set upon him . but ( thou wilt say againe yet further ) what , must wee love nothing else but him then ? to which i answer . yes that thou mayst , so as it be with a subordinate , and not with an adulterous love , as a woman may love another man besides her husband , but it must not be with such a love as she loves her husband withall , she may not love his bed ; it must be onely with a neighbourly and civill , but not with a conjugall or matrimoniall love , and so thou mayst love thy lands , thy life , thy friends , &c. but so as thou art ready to part with all for love of christ : so that hereby shalt thou know whether thy love be an adulterous love or not , if when he bids us follow the duties of our callings , and we suffer our selves to be drawne away by vaine delights , and doe not therein abide with god ( as the apostle speakes ; ) that is , use it not to the glory of god , and the good of the church and common-wealth wherein we live ; and so for any other matter , if we cannot be content it should give place to christ , then is our love unlawfull and adulterous , yea if our lives lay upon it , if we doe not yet preferre him before them , wee are not worthy of him , we love our selves more then him , it is no true love of christ. but thou wilt say , this is impossible , that a man should thus love god more then himselfe , more then his soule . i answer , i deny not but that it may seeme so to flesh and blood ; but yet thou must know , that to a man truely regenerate it is not so ; for ( as saint paul saith ) i am able to doe all things through christ that strengthens me : those things that to the eyes of carnall reason seeme hard and difficult , to them that are spiritually enlightened , are facile and easie to be done , and so is this . thirdly , if thou wouldst have thy love pleasing to god ; thou must have it grounded on him , and that requires two things . first , it must be grounded on faith in his promises , revealed unto thee in his word ; for without faith , it is impossible to please god , neither is it so much love , as presumption that hath not this foundation . secondly , it must be grounded on his person , not on his prerogatives or priviledges which thou shalt get thereby , for if we love him onely for his kingdome , and not for his person ( as we doe when we cannot be content to suffer temptation and persecution for his sake ) then he cares not for thy love , because it is selfe love , and not love of the lord iesus christ , for then if it were , thou wouldst respect nothing else but him . fourthly , thy love must be a diligent love , ready to reforme any thing that is amisse in thee , or which may dislike him ; which whether it be so or no , thou mayst try it by these three markes or tokens following . first , it will cause thee to put on new apparrell ; a woman that loves her husband , will attire her selfe according as she thinkes it will please him best , and give him most content , especially when shee is to be married unto him , then she will have a wedding garment that may set her forth , so as he may take the better liking in her : so thou , if thou hast put off the old man which is corrupt , according to the deceiveable lusts of the flesh , and hast put on the new man , which after god is created in knowledge , righteousnesse , and true holinesse ; if thou be cloathed with the wedding garment of christs righteousnesse , and givest diligence thereunto , to make thy calling and election sure , then mayst thou be sure thou lovest him , and that he accepts of that thy love from thee . secondly , it will open and enlarge thy heart towards him , so as thou wilt dayly love him more and more , ( so saith the apostle saint paul ) my heart is enlarged towards you ô yee corintheans ; it is not any scanty or niggardly kinde of love that hee will like of , but a full , free , and liberall one ; so that if thou canst not be content to be at some cost and charges for the maintenance of the gospell , and the enjoyment of his love , thou lovest him not , or at least he regards not thy love whosoever thou art . thirdly , it cleanseth thy heart , what is said of hope , is as true of love ; he that hath this love in him , purifies himselfe as he is pure , and of faith it purifies the heart , and so doth love ; therefore saith the apostle againe , ye were thus and thus , but yee are washed , but yee are sanctified , but yee are justified , &c. so that if you would not lose your labour , if you would have christ accept of your love , and you would know that he doth so ; suffer not any sluttishnesse , any sinne and filthinesse to rest in your hearts , but sweepe and cleanse them with the beesome of repentance , from all such things . and so hitherto of the necessity of your loving the lord iesus christ , together with the meanes , motives , and markes thereof , and in all these , the equity and justice of god , how worthy hee is to bee accursed that loves him not ; now secondly , followes the object of this our love , which is ( the lord iesus christ ) who may be considered three wayes . as being our lord , saviour , messiah . first , as our lord ] to whom of due , we doe owe our love and obedience : now as he that runnes away from his earthly lord is worthy to be hanged for it , so he that runnes away from the lord christ , and will not love and serve him , is most worthy to be accursed : but i have spoken of this sufficiently in the former part of our text , and therefore because i have beene so large therein , i will now be more briefe in this , and therefore so much for the first consideration we must love him also . secondly , as our saviour , or jesus , and redeemer , who hath bought and chosen us unto himselfe , a peculiar people , zealous of good workes ; and therefore let us not deferre it , for now are the last times , the end of all things is at hand , so that if yee doe not love him now , it will bee too late hereafter to doe it , if we would never so faine , and its a fearefull thing to fall into the hands of the living god. thirdly , he is the messiah , the annoynted of the lord , the light that should come into the world , the high priest of the new covenant , ordained and consecrated of god to offer sacrifice for us , even a peace offering of his precious body and blood , to bee a reconciliation for us unto the father , and to set us at one againe with him , who before were utter enemies one to the other , haters of god , and hated of him , therefore is he also called our peace , our mediator , and advocate , and the like : but yet he is not onely made and appointed to be a priest unto us , to reconcile us unto his father ; but withall a king too , to rule over us and subdue us , if so bee wee will not bee reconciled and come in unto him ; therefore these two words , lord , and iesus , are here , ( and in diverse other places elsewhere ) joyned together . and so saint peter gives him two the like titles , saying that he is a prince , and a saviour ; not a saviour onely , but also a prince to them that would not that hee should raigne over them . so that wee must marke this then , wee doe not preach christ in the gospell a saviour onely , but a prince , and a lord also ; and they that love him must be content to take him as both , aswell a lord and king , as a iesus and saviour ; as a wife takes her husband , to honour and obey him aswell as to love him , or have him keepe and cherish her in sicknesse and in health : and thus if wee bee content to take christ upon these conditions , then wee shall have him with all his influences , all the fruits and benefits of his passion : but otherwise thou hast no part nor portion therein , christ shall profit thee nothing , but thou art and shalt bee accursed to the death notwithstanding hee died . it may be thou wilt say , thou carest not for that . but let me aske thee one question ; dost thou know what it is to bee so accursed ? if thou dost , consider more seriously of it , if thou dost not , know it is this ; first , he curseth thy soule , and that in a double respect of grace , glory . first , hee curseth it from the excellency of grace ; that is , from the effectuall and powerfull working of it , so that thou shalt bee never the better , but rather the worse for all the meanes of grace and salvation ; and shalt goe on in thine impenitency and hardnesse of heart , which cannot repent &c. but thou wilt still say , that 's nothing ; is it not so , then secondly , hee curseth thee from his presence , in whose presence is the fullnesse of joyes , and at whose right hand , &c. so hee did caine , the text saith , hee went out from the presence of the lord* , that hee cast off all care of him ( as it were in this life ) so as let what would befall him , hee would never pitty , nor protect him . but it may be , thou wilt say , that is nothing neither . is it not so ? is it not a great griefe for a man to be confind to his house , so that hee must never come to the court , nor see the kings face any more ? much more griefe then is it , and a farre greater judgment must it bee for any poore soule to be excluded from the presence of the king of kings . and however ( for the present ) thou dost not now thinke it so much , yet the time will come thou shalt finde it to bee one of the most fearefullest things that can bee ; when thou shalt behold abraham , isaac , and iacob in the kingdome of god , and thou thy selfe out , to have thy portion with the devill and his angels ; and therefore the schoolemen are not afraid to say , that the punishment of losse is greater then the punishment of sense . but thou wilt say , these are all spirituall things , wee feele not these curses ; and so as wee have no crosses nor curses in our outward man , our estates , our goods , and good name , wee care not a straw for these , wee neither feele nor feare them . to this therefore i answer , that you shall not escape so , but even in your outward man , in your body and goods shall you be cursed also , for the earth shall not yeild her increase unto thee , but the heavens shall bee as brasse , and the earth as iron ; thou shalt sow much and reape little ; and thou shalt bee a vagabond and a runnagate upon the face of the earth all the dayes of thy life ; and whosoever meeteth thee shall slay thee , as the lord also said to caine. but thou wilt say yet againe ; wee see no such matter as i speake of , for you know them that love him as little as your selves , and yet they thrive and doe well enough , yea better then many other that love him a great deale better . to which i answer , it is true , it may bee so , they may proser a while , but they shall be plagued at the last ; either here , or hereafter in hell fire for evermore . and now doe but consider seriously of eternity , what a lamentable thing it is , that when thou hast beene there ten thousand times , ten thousand yeares , thou shalt yet be as farre from ever comming out , or having of any end of thy torments as thou wast at the very first moment thou wentest thither : and therefore remember for this purpose these two places of scripture , which here i desire thee to looke and reade with mee ; the one is , where the wise man saith , that though a man live many dayes , and rejoyce in them all , yet hee shall remember the dayes of darkenesse , for they are many , and all that commeth is vanity* ; that is , all his delights shall have an end , but his damnation shall bee eternall , it shall never have either ease or end . the other place is this ; where the apostle , with such as thus despised the bountifulnesse , and patience , and long suffering , and forbearance of god , not knowing that his mercy , &c. he tells them that they did but treasure up wrath against the day of wrath , &c. for god will render unto every man according to his workes , to them that through patience in well doing seeke glory and honour &c. and to them that are contentious , and disobey the truth , and obey unrighteousnesse , tribulation , and anguish , and wrath , &c. that is , as if hee should say , let men please themselves in sinne as long as they list , yet they shall pay deere for it at the last upshot ; for , for all these things . god will bring them to judgment , and reward them according to their workes , whether they bee good or evill : so that however some drops of his mercy may light upon them here in this world , yet then the greate deepe of his judgements , and the vast gulfe of his justice shall bee broken up , and hee shall raine upon them fire and brimstone , storme , and tempest , this shall bee their portion to drinke . this then may reach thee not to deceive thy selfe any longer , but to know for certaine that hee that will not now take the lord jesus , and love christ whilst hee is offered unto thee , shall undoubtedly be accursed , and that with such a curse as is here described ; for god will not have his sonne mocked and derided by us , there is nothing that angers him more ; and therefore it s said ( as i said before in the beginning ) kisse the sonne least he be angry . and let us not dreame that it will bee soone enough then to receive him when his wrath is once kindled : for if we will not take him now , then we shall not be able to doe it , but shall bee afraid to come in unto him , for then will his wrath burne like fire , and scoarch like a flame , and therefore saint iohn saith , that his feete are of burning brasse , and his eyes of flaming fire , as if from top to toe he were all on a raging flame . but thou wilt say ; what though i doe not receive him now , i may receive him hereafter , before hee be so throughly mooved , and angry with mee , as that he will not be pacified . to which i answer , indeede i cannot deny it , but that the time of this life is the time of grace , & offering of reconciliation , and that so long as there is life , there is hope ; but yet i tell thee withall , that there is a time set downe and decreed of god , beyond which thou shalt not receive christ ; for then it may be he hath sworne in his wrath thou &c. he doth never reject , till they reject him , and then when they will not imbrace his offer but refuse him , it is just with god to refuse them ; so that afterwards though they would receive him , yet they shall not doe it ; thus when the jewes had once reiected and refused his sonne , then he left them ; and so when the israelites refused the good land , then he refused them ; and swore in his wrath that they should never &c. and here , for a conclusion , let us note that the gospell bringeth a swifter and severer curse then the law doth ; so that ( as saint paul to the hebrewes hath it ) if hee that despised moses law died without mercy , under two or three witnesses , of how much soarer punishment shall hee be thought worthy that trampleth under feete &c. wherefore as it is there also said in that epistle ; whilst it is time , whilst hee stands at the dore and knockes , open unto him and receive him , even now whilst it s called to day , harden not your hearts as in the provocation , &c. least hereafter he sweare in his wrath &c. and so to say no more , consider what i have said , and the lord give you understanding in all things . amen . finis . november , 30. 1637. imprimatur tho : vvykes . notes, typically marginal, from the original text notes for div a09984-e240 * deut. 21. 23. * gal. 3. 13. doct. deut. 21. 23. gal. 3. 13. doct. reas. * mat. 22. 1. 2. * psal. 2. 12. matth. 22. 37. object . sol. * numb . 5. 15. vse . quest. answ. * act. 5. 41. * act. 21. 13. object . answ. * 2 sam. 14. 32. * psal. 4. * 1 ioh. 4. 20. * psal. 16. object . sol. object . sol. cant. 5. 1 sam. 13. iames 1. 17. object . object . solu . object . sol. object . sol. ioh. 6. 37. obiect . sol. obiect . sol. deut. 10. 12. 1 pet. 1. 18. 19. ephes. 3. 19 rom. 9. 22. esay 58. 14. deut. 5. 33. quest. answ. quest. answ. ioh. 14. 21. ephes 1. 17 , 18. psal. 18. 1. ver . 9. act. 7. 56. quest. answ. luke 15. 19. psal. 4. rom. 10. 17. quest. ans. 1 ioh. 4. 19. 1 ioh. 4. 10. object . answ. object . solu . matth. 28. 19. matth. 11. 28. obiect . sol. quest. answ. deut. 30. 6. quest. answ. object . sol. rom. 8. 18. hos. 2. 19. object . solu . quest. ans. 1 cor. 7. 24. object . sol. 1 thes. 1. 3. 1 ioh. 3. 3. 1 cor. 6. 11. 1 pet . 4. 7. acts 5. 31. object . sol. rom. ● . 5. object . gen. 4. 16. object . sol. object . solu . object . sol. eccles. 11. 8. rom. 2. 7 , 8. 9. psal. 11. ● . obiect . sol. revel . 1. 14. 1● . obiect . sol. heb. 10. 28 , 29. the saints submission and sathans overthrow. or, sermons on james 4.7. by that faithfull and reverend divine, iohn preston, doctor in divinitie, chaplaine in ordinarie to his majestie, master of emmanuel colledge, sometime preacher of lincolnes-inne preston, john, 1587-1628. 1638 approx. 124 kb of xml-encoded text transcribed from 168 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a10015) transcribed from: (early english books online ; image set 10941) images scanned from microfilm: (early english books, 1475-1640 ; 1668:9) the saints submission and sathans overthrow. or, sermons on james 4.7. by that faithfull and reverend divine, iohn preston, doctor in divinitie, chaplaine in ordinarie to his majestie, master of emmanuel colledge, sometime preacher of lincolnes-inne preston, john, 1587-1628. [10], 324 p. printed by j. d[awson] and are to be sold by peter cole at the signe of the glove in cornhill, neere the royal-exchange, london : 1638. printer's surname from stc. portrait of author on verso of a1, opposite title page. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every 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text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion the true picture of iohn preston dr. in diuinity , and sometimes preacher of lincolnes-inn . the saints svbmission , and sathans overthrow . or , sermons on iames 4. 7. submit your selves therefore unto god , resist the divell , and he will flee from you . by that faithfull and reverend divine , iohn preston , doctor in divinitie , chaplaine in ordinarie to his majestie , master of emmanuel colledge , sometime preacher of lincolns-inne . london , printed by i d. and are to be sold by peter cole at the signe of the glove in cornhill , neere the royall-exchange . 1638. the contents . svbmission to god what pag. 9 1. it must bee with the whole heart . 11 reason , god will have the whole heart or nothing . 18 the inward man must bee subject . 22 reason . 23 rebellions of the inward man what 27 1. thoughts vaine , 29 wicked , 30 2. affections 1. manifest . 43 2. secret 44 rebellions of the outward man what . 48 1. speeches . 49 2. actions 53 why we must bee subject to god , 3. reasons 59 1. vse to justifie god 61 2. vse to humble us 64 signes of submission to god. 87. 108 motives to submit to god , 109. 114 why we must resist the divel , satan is our adversary . 119 how sathan tempts . 131 1. by substracting the means god useth to bring men to himselfe . 131 2. by laying snares and baites . 148 sathans subtiltie appeares 1. in fitting his baites according to mens callings , 153 2. fitting them according to occasions and opportunities offered . 154 3. in the glosses hee covers sinne withall 159 how to resist satan 166 1. we must have our hearts filled with grace 168 2. we must remove all false friends , viz. our lusts . 186 how to root lusts out of the heart , and how to know it , 194 3. wee must seeke to christ for helpe . 198 three things hinder christ from helping us . first , unfruitfulnesse . 206 secondly sins unrepented of . 209 thirdly , thrusting our selves into temptation . 210 wee must resist the divell , 215 1. we must watch and pray 216 2. we must resist the divell at first motion . 221 doctrine . whosoever doth truly resist the divel , shall get the victory of him . 234 1. reason . 136 2. reason . 137 3. reason . 141 objections answered page the 244. to 269. 1 vse . reproofe of those that doe not resist the divell . 2 vse . the fearfull estate of those that have not put satan to flight by resisting which are of two sorts . first those that never resisted satan at all . 274 2. those that after resisting a while fall back . 278 three causes of falling back . 280 3. vse of exhortation not to faint , be satans temptations what they will. 287 satan tempts concerning , 1. our effectual calling 288 2. our iustification . 291 3. our sanctification . 293 signes of yeelding to satans temptations . 206 1. when wee lay aside our weapons . 298 2. when we are lesse troubled at the temptation . 299 3. when sinne prevailes more . 300 helpes against satans temptations . 1. wee must use strong meanes . 301 viz ▪ fasting and prayer , with diligent use of the word . 304 2. wee must get strong reasons against strong lusts 306 3. we must labour willingly to undergoe tentations & waite till god send deliverance . 310 the saintes svbmission and sathans over-throw . iames 4. 7. submit your selves therefore unto god : resist the divell and he will flee from you . in this whole context from the beginning of the chapter to the end of this verse , the apostle doth five things , first he reproves his dispersed brethren of the iewish nation for divers of their sinnes . secondly , he shewes the cause of all these sinnes : thirdly , the meanes to avoide them . fourthly , the hinderances and impediments hereof that it takes not effect . lastly , the way and course to be taken for the removall of these impediments . the sinnes or vices here principally taxed are foure . first , their contentions , illustrated from the cause of them , vers , 1. viz. their lusts which fought in their members , from whence come warres saith hee , and fightings among you ? come they not hence even of your lusts that warre in your members . secondly , their remissenes in prayer , set forth by the effect of it , not obtaining their desires , verse 2. yee lust and have not &c. yee fight and warre yet yee have not because yee aske not . thirdly , their asking amisse or not praying according to the will of god , declared by the cause of it verse 3. yee aske amisse , that yee may consume it upon your lusts . fourthly , their covevetousnesse or immoderate affecting the things of this earth , aggravated from the nature of the vice and gods affection to it , its , enmity with him , vers . 4. yee adulterers and adulteresses , know yee not that the friendship of the world is enmity with god. for the second particular the the cause of all these sinnes and lustes is set downe vers . 5. doe yee thinke saith he , that the scripture saith in vaine , the spirit that dwelleth in us lusteth to envy . the corrupt frame of our nature alwayes inclines & stirs us up to that which is evill . the third particular , the meanes to avoide these lusts , wee have expressed in the beginning of vers . 6. but he giveth more grace . fourthly , the hinderances and impediments of this grace that it takes not effect are two , first , pride of heart , a vaine conceit of a mans owne sufficiency and uprightnesse before god. secondly , yeelding to temptations & snares , to each of which in the last place , the apostle applies an exhortation , wherein he shewes how these hinderances may bee removed , if the iewes of the dispersion desire to remoove the first , they must submit themselves to god ; if the latter they must resist the devill , submit your selves thereefore unto god , resist the devil , and he wil flee from you . so then you see what the words of this text containe , a double exhortation , and upon what occasion propounded . for the better understanding of the first exhortation , wee may consider these particulars . first , what the submission here required is . secondly , what are the reasons to enforce it . thirdly , the uses of the point . for the first , this submission may be thus described , it is a gracious frame of the heart whereby the whole man doth submit it selfe unto the law of god , in all things & in all estates . for the particulars in this description , they may thus be explained , first the heart must be brought into a right frame and order , concerning this frame & order of the heart see , 1 chron. 29. 18. and isa. 43. 21. this frame must be of the whole heart , it 's called a gracious frame to distinguish it from that evil frame of heart which is in wicked men mentioned , gen. 6. 5. the reason why this gracious disposition of the heart is required , is , because god at the first did plant his image in man , wherby hee was set in an excellent frame , and this image god requires to be repaired againe in man , even the same image for substance though not for degree : the same for all the parts , though not for the perfections of the parts , and therefore we finde that the regenerating of a man to be the renewing of gods image in him . this gracious frame of heart god hath promised to his people , as wee may see , ezek. 36. 26. a new heart will i give you , and a new spirit will i put within you , i will take away the stony heart out of your flesh , and will give you an hart of flesh : the fulfilling of this promise we may see , rom. 8. 29. this image of god therefore must be restored in the soule as appeares , 1 cor. 15. 49. as wee have borne the image of the earthly , so shall we beare the image of the heavenly , ephes. 4. 23 , 24 ▪ it's required that christians should be renewed in the spirits of their minde , and that they should put on the new man which after god is created in righteousness and true holinesse . now in adam this image was perfect , in us it 's imperfect , in him it was as the light in the ayre at noone day , when the sunne shines in his strength , in us it 's as the light in the aire at the dawning of the day , then the light is in every part of the aire , though not in the same degree , but it increaseth more and more , untill the perfect day . hence those words of salomon , prov. 4. 18. the path of the iust is as the shining light , that shineth more and more unto the perfect day . this renewing of gods image is also called the new man , the new birth , ephes. 4. 24. now we know that a child in the wombe hath all the parts that a man hath , but onely there wants the strength of these parts : so it 's likewise in the new regenerate man. here it will be objected , that no man is able to come to this perfect renewing of gods image . to which i answer , that a man may , and every man must attaine to it , otherwise all his labour is in vaine , the heart had as good never a whit be changed , as not wholly ; an instrument unlesse all the strings be in tune , wil make no good harmonie , one string out of tune will marre the harmonie as well as more . the reason why there must be this whole change is , because god will either have the whole heart or nothing . the holy ghost will not dwel● in the heart unlesse it be a polished temple , and the whole frame set up : no man will dwell where there are but a few postes and studdes set up towardes the rearing of the building . object . if the heart must be renewed , how comes it to passe that there are many rebellions both of heart and life in the best men ? ans. there are so indeed , but their rebellions , differ from the rebellions of the wicked , for first their rebellions are betweene the flesh and the spirit , between their spirituall reason and their carnall reason : betweene carnall affections and spirituall , which shall get the preheminence . but the rebellions of the wicked are between one lust and another , one carnall affection and another , their rebellion is against the providence of god and the light of nature which is in them . secondly , there is difference in regard of the end of their rebellions ; the godly ●are to rebell against god least they should displease him , and ●oose their sweet communion with ●im : but the wicked 〈◊〉 rebelling feare on●y the punishment which will follow , ●●ey feare god as the malefactor feares th● judge . secondly , it follow in the descriptiō , tha● by the gracious fram● of the heart , th● whole man be mad● subject &c. by th● whole man , we ar● to understand the inward man and th● outward . first , the inward man must be made subject , that 〈◊〉 the heart . for go● especially require● the obedience of the heart , see therefore the wise-mans counsell to this purpose , prov. 4. 23. and the apostles , heb. 3. 12. the reason hereof 〈◊〉 , because god sees ●ot as man sees , he ●udgeth not as man ●udgeth , according to the sight of the eyes . god especially looks to the heart , because that is the spring-head ●●om whence all the streames of our speeches , & actions flow now we know i● the spring-head b● slimie and muddie the streames flowing from it must neede● be slimie & muddie but if that be faire & cleare the streames will be so also , thus it 's with the heart , the heart is as the chiefe wheele in a clocke which sets all the res● on going , an unskilful man cannot judge of the clocke but by ●he sound ; the artificer lookes to the ●●ward workman●hip of it ; so likewise , god especially ●ookes to the heart . the like wee see ●en in some sort use ●o doe , for when a ●an hath injurie offered him , he presently lookes with what heart the o●●er did it , if he did it ignorantly or against his will , hee who hath received the wrong , will better beare with him 〈◊〉 but if the other did it of malice , then he takes it more heinously . we shall finde therefore in scripture , that god lesse esteemes faire performances with a● corrupt and crooked heart , then an upright heart with weake performances . the first of these was in amasia , 2 chr. 25. 2. the latter in david , who though ●e had many great ●lippes , yet was a man ●fter gods owne heart : now the rebellions of the inward man , or of the heart , are either in thoughts or affections ; rebellious thoughts are either ●aine or such as are wicked . first vaine thoughts are rebellious , for it's rebellion as well , not to doe that which is commanded , as to doe that which is forbidden . if a prince should come to a subjectes house , and he instead of entertaining him , should continue vainly talking and prating with some base fellow , it would be counted wonderfull neglect and contempt : the like offence doe they commit who when they should entertaine god in their hearts have them filled with vain thoughts , and so banish god from them . none indeed are free from these rebellions , yet we must continually strive against them , for here is the difference ; the wicked have them with delight , or at least without reluctancy : the godly although they have them , yet it is with much striving against them , and continuall sorrowing for them , so that they get daily more and more strength against them the second sort of rebellious thoughts are such as are wicked , and that either for substance or manner , evill thoughts for substance are all those , whose objects are evill , as when a man thinkes how he may fulfill any particular lust . these evil imaginations are one of those seven things that are abomination to the lord. pro. 6. 16. these six things doth the lord hate , yea seaven are an abomination unto him , a proud looke , a lying tongue , and hands that shed innocent bloud , an heart that deviseth wicked imaginations &c. such evill thoughts have the covetous man , the malicious man , the envious man , for the fulfilling of their particular lustes . if we would have god delight in the beauty of our soules , wee must wash our hearts from wickednesse according to gods counsell , ier. 4. 14. o ierusalem wash thy heart from wickednesse that thou mayst be saved , how long shall thy vaine thoughts lodge within thee ? as dirt cast upon the face takes away the beauty of it : so the beauty of our soules is stayned and defiled by wicked thoughts : that common proverbe was certainly invented by the divel , that thoughts are free for god more respects the heart then outward performances . rebellious evill thoughts for the manner , are such as having a good object yet are conversant about that object after an evill maner : & these againe when a man is either conversant after an evill manner about things that are holy , or that ●re civill . about holy things , as first about god , either when a man thinkes there is ●o god , and these are most blasphemous thoughts , or when a man conceives not ●right of god. thus ●oore silly people ●hinke god to be an ●ld man sitting in ●eaven . secondly , ●bout the word of god , and his attri●utes , when a man is not perswaded aright concerning them . these evill thoughts againe are two-fold , either they are manifest , such as men perceive to be in themselves : such rebellious thoughts the pharisees had concerning christ , and simon magus , concering the buying of the holy ghost with money : or else they are simple and not reflexed , such as men perceive not to be in themselves , and yet in truth are in them , as may be discovered by their lives and courses . he that lives a presumptuous life , shewes that he hath a secret rebellious opinion of the mercy of god : he that lives a desperate life , shewes that hee conceives amisse , ( though it may be he sees it not ) of the justice of god. those that are of civill things are of three kindes , the first is when a man thinking of some civill thing , thinketh that he can of himselfe with his own power compasse the same , such the apostle blames who say not with their mouthes but rather in their heart we will go into such a citie , and there wee will buy and sell and get gaine , iam. 4. 13. after he addeth vers . 16. that they did rejoyce in their boastings , that is , in that which they thought they were able to doe , but indeed were not . now oftentimes the man that hath such rebellious thoughts , if he misse of his expectation hecomes impatient . the second kind is when we make our selves the ends of our own actions these kinde of rebellious thoughts the prophet zacha● blameth , chap. 7 ver 6 when yee did eate and when yee did drinke , did you not eat● for your selves , and drink● for your selves ? thus men sinne when they eate onely to satisfie their hunger , and to strengthen them fo● the fulfilling of some ●ust . both these kindes of evill thoughts are ●oyned together in that proud speech of nebuchadnezar , dan. 4. ●0 . is not this great babel , which i have built for the house of the kingdome , by ●he might of my power ●nd for the honour of my majestie ? the third kind is , when wee ●hinke of civill things with putting some ●rustin them , chearing up our selves in regard of them , this the rich man doth whe● he makes his wealth his strong citie , as salomon speakes , pro. 10. 16. that is , when he thinkes himselfe as safe by reason of his riches , as a man doth when hee is in a strong and well fenced city . thus the rich man in the gospell did luke . 12. when his barnes were ful● then he bids his soule take her rest , not before , although god was as neere him before as then , so then his trust was in his riches , but if we consider his sudden destruction , we shall see the folly of that his trust . the second kinde of the rebel●ions of the heart are ●n the affections ; and ●hese are two-fold , ei●her manifest , earnest and boyling affections , such are commonly the markes of the wicked , such a boyling lust after honour was in haman : the like was in ahab after naboths vineyard : the like affection is worldly griefe which makes many pine away , or else they be more secret , such as are not yet stirred up into act . this secret thirsting after riches was in balaam , see numb . 22. 18 the like secret affection was in hazael which the prophet told him of , though he little thought it to be so , yet it afterwards proved true , as appeares 2 king. 8. 12. that these secret lustings are rebellious and therefore odious in gods sight , is evident , because his spirit never dwelleth in any heart where they are , because they defile the heart according to that of our saviour , out of the heart proceed evill thoughts , murders &c. these are the things which defile a man , math 15. 19. 20. now the spirit delights not to dwell in a polluted heart , and though wee see not these secret lusts in our hearts , yet gods spirit sees them , for he sees not as we see . god knowes the secret good motions of his spirit in our hearts rom. 8. 27. and therefore also the secret corruptions of our hearts , although we see them not our selves . it concernes us therefore especially to looke to our hearts , the thoughts and affections thereof . the hypocrisie of amasia and ioas was manifest at last , because their hearts were not upright . the rebellions of the outward man follow ; which are either in speeches or actions . both these are expressed , isa. 3. 8. ierusalem is ruined and iuda is fallen , because their tongue and their doings are against the lord , to provoke the eyes of his glory . rebellious speeches consist either in the vanitie or rottennesse of them . first , there must be no vanitie in our speeches , we must as the wise man speaketh , ponder our words , not speake any thing , till having pondered it , we find it to be of sufficient waight , worth the uttering . did we seriously consider , that we must give account of every idle word , that every idle word is a rebellion , we would surely make more conscience of idle words then wee doe . secondly , rotten speeches are such wherewith there is joyned some corruption ephes. 4. 29. the contrarie to these are called gracious speeches , col. 4. 6. now there are two sorts of either kind ; a speech is called gracious , either because it proceedeth from some inward grace , that is called a zealous speech which proceeds from the affection of zeale ; or else because it ministers some grace to the hearers , or stirres up some grace in them which lay dead before : so those are corrupt speeches , which either proceed from some corruption in the speaker , or stirre up some corruption in the hearer . our speeches should be poudered with salt. col. 4. 6. unlesse they be seasoned with grace , they are like unsavoury meate which for want of salt becomes putrified pro. 10. 20. the tongue of the iust man is as fined silver , that is , his words are pretious as silver , and like fined silver , they have no corruption joyned with them : but the heart of the wicked is little worth , and therefore his words cannot be gracious . rebellions in actions are , either the omitting of some good commanded , or the committing of some evill forbidden , the omission of some good is rebellion , although there concurre not an act of the will at the same time for the omission , first because the will at the same time doth concurre with the doing of some thing which should not then be done : that the doing of evill is rebellion against god , as the committing of murder or adultery none will deny . next it followes in the description , that the whole man must be subject to the law of god , viz. the law of righteousnesse , not the law of sinne , which reignes in our mortal members , and that in all things , and in all estates as well prosperitie as adversitie . there are two sorts of professors , sometimes the true professor , the upright man when he grows fat , strikes with the heele , whereas before in adversity he subjected himselfe to the lord ; like an horse which being kept low , will easily be ruled by his rider , but being pampered and kept very lusty and fatte , lifts up the heele against him , and will not suffer the bit . contrarily others , so long as they continue in an even and pleasant course will subject themselves to god , and his service , but when afflictions come , when god leadeth them through craggie and thornie wayes , then they will goe no further , the reason is , because their feete are not shod with the preparation of the gospell of peace , they have not that peace of conscience which will make them willing to passe through all estates , which is like shoes to the travellers feet . we know he that is well shod will easily passe through craggy and thorny wayes , whereas hee that is not so shod , dares not . thus much for explication of the point : in the second place follow the reasons to enforce the exhortation , & from every word a reason may be gathered . first , seeing every sinne is a rebellion against god , let this the rather move us to submit our selves unto him , that we may not be so great offenders as traitors . the second may be taken from the person of god , to whom we are exhorted to submit our selves , first in respect of his greatnesse over us , this reason the prophet malachy useth chap. 1. 6 14. secondly , in respect of his goodnesse towards us , who is so mercifull a father to us , this we may see urged , isa. 2. 2 , 3. isa. 5. 23 , 4. the third may be taken from our selves who are exhorted to this duty . first consider that we are all his creatures , we hold our being , and all that we have continually from him , therfore it concernes us to yeeld all homage to him , the more a man holdeth of his lord , the more homage he oweth him secondly , we are all his servants , therefore we are not to fulfill our owne lusts , or to obey sathan , but only to doe our lords worke ; yea we are not his servants only , but besides bought with a deare price , even the precious blood of his onely sonne , 1 cor. 6. 20. when a man hath bought a servant and that at an high rate , he expectes the more and better service to be done by him . thirdly , we are all his children , therfore we must yeeld all duty & obedience to him , this reason the apostle useth , 1 pet. 1. 14 , 15. as obedient children fashion not your selves according to the former lusts in your ignorance , but as hee which hath called you is holy , so be yee holy in all manner of conversation . lastly , we are all the temple of the holy ghost : a temple that is consecrated to holy uses must not be profaned by putting it to common uses , this is sacriledge ; so when we are temples consecrated to the holy ghost it's sacriledge to profane these temples , to put them to base uses , this reason the apostle useth , 1 cor. 6. 19. what ? know yee not that your ●ody is the temple of the holy ghost which is in you , which yee have of god , and yee are not your owne ? &c. we now come to the uses of that which hath beene delivered . this serves to cleare the justice of god who punisheth sinne with eternall death both of body and soule . obj. sinne being a rebellion , deserveth indeed punishment , but death seemes to be too severe a punishment . ans. when we heare that a rebellious childe is put to death , we judge him worthy of it & to have deserved it of his father , because the child received life from the father his father is so farre above him , and deserved well at his hands . by the same reason may god in an higher degree punish every sin with death . obj. but it seemes much that god should punish one sin with eternall death . ans. the reason hereof is because the rebellions of the wicked are continuall . if they would cease to rebell and submit themselves to god , he would cease to punish . againe it 's just because god set before adam life and death eternal , for him and his posterity , as by justice for his obedience he should have had eternall life , so for transgression he and all his deserved eternall death . this may also serve to humble us for our sinnes , seeing the least of them is a rebellion against god. the reason why many goe on quietly in their course of sinning is , because they consider not that god is highly provoked to anger by the same . for the better working of this humiliation in us , let us consider a few meanes . the first is to make catalogues of our sinnes , to set them in order before the light of our countenance , for otherwise god will surely set them in order before the light of his countenance . by setting them in order before us is meant that we should set the greatest in the first ranke , and so accordingly in order , untill we come to the least , so that it is needfull to know the greatnesse & heinousnesse of every one of them . for the better understanding of the greatnesse of every one of them , let us consider but this ; a traitour , if after his treason committed , the king sends out his proclamation to take him , and he after a third or fourth proclamation , will not yet come in , it doth much more aggravate the offence , so often as we have despised the word & not hearkned to the reprehension for our rebellions committed , so often have we refused to be called in , when the king of heaven hath sent out his proclamations for us ; therefore we cannot but conceive our former rebellion to be much more aggravated therby , therfore our soules should be humbled for it , for the multitude of our rebellions : it will be objected that we cannot possibly number them , yet a speciall meanes to discover them unto us will be to examine our selves by the word . for although a man have never so many spots about him , yet if he have not a glasse to looke in , how will he espie them ? if a man come into an house in the darke , though it be all besmeared with slime and dirt he cannot discerne it without bringing a light with him ; the word is this light which wil discover to us the foulenes & corruption of out soules and hearts , the reason is , because god only is able to search the heart , and find out the corruptions thereof , it is he that made the heart , and not man , therefore it is too deepe for him to search , the wisedome of god is contained in his word , hence the word will helpe us in the searching of our hearts , here by the way we may note why so many suddenly fal into despaire . god doth suddenly kindle a cleare light within them , whereby they come to see the foulnesse of their sinnes and the multitude of them , which having never looked into before , they deeply apprehend that it 's impossible for them to obtaine mercy , and so despaire . the second means , after we have set our sinnes before us with their aggravation , is , then to stay long in the consideration of them , many at the ripping up of their sinnes will be ready to say lord have mercy upon me , but this is not sufficient . hence is that usuall doctrine , that repentance is a continued act . a sparke of fire under wet wood will not at the first flame out , yet with continuall blowing at length it may burne : that sparke of grace which is smothered in a mans hart at the first sight of his sinnes , will not kindle his affections , but at length with continuall meditation , it will breake forth , and may work much remorse . the prophet blames the people , that in their humiliation they did but hang down their head like a bulrush , isa. 58. is it such a fast that i have chosen ? a day for a man to afflict his soule ? is it to bow downe his head as a bulrush &c. they did wel in humbling thēselves , but their fault was in that they did not continue the same but were like the bulrush , which whilst the storme or blast of winde lasteth , hangs downe it's head , but after lifts it up againe . david in his repentāce , had alwayes his sins before him , psal. 51. 3. the more he considered it the more humiliation it wrought in him . the third means is , we must have the spirit of god to soften our hearts , or else all our labour will doe no good , an hard stone while it so continues , will not be bruised with a blow , but being changed into flesh , a little blow wil bruise it . our stonie hearts must be turned into flesh , before they can be broken with consideration of our sinnes , which is only the worke of gods spirit , this point is gathered out of zach. 12. 10. those who have had the greatest measure of sorrow for their sins it hath bin wrought in them by the spirit of god. but how shal we attaine to this spirit will some say ? our saviour tells us , the way is to aske and pray for it , and confirmes the same by an argument , luk. 11. 13. if yee being evill know how to give good gifts unto your children : how much more shall your heavenly father give the holy spirit to them that aske him ? obj. if we were children indeed as our saviour there argueth , it is likely god would heare us , but we are not for answer hereun to marke the parable beginning at the 5. vers . and continued to the 9. verse , the conclusion is verse 8. i say unto you though he will not rise and give him , because he is his friend , yet because of his importunity he will rise and give him as many as he needeth . god is our friend , if we could so perswade our selves ; if we cannot , if we continue constant and fervent in asking , god will at length heare us for our importunity , and give us as joyfull an answer as the woman of canaan had after her repulse , this may the more comfort us , the longer we expect an answer with patience , the better and more comfortable answer shall at length be given us . many think that they want not this humiliation for sinne , but let such examine whether they have left off their course of sinning which they lived in before , this will be a speciall signe of their repentance . if a man have done thee an injurie , and pretend that he is very sorry for it , yet if he offer thee the same wrong againe and againe , thou wilt judge that he did but dissemble : so he doth but dis dissemble in his repentance , that doth continue in sinne sorrowed for , that keepes the same course of sinning still . another use may be of exhortation , to our selves , to our whole man , inward ond outward , that we rebell not any longer , but submit our selves unto the lord. for the farther enforcing hereof let us consider . first , some signes of this our submission . secondly , the motives to it . thirdly the means to attaine it . for the first , the signes of this submission the first may be respect to gods word , and delight in it , if we neglect his word and are not moved with the judgements and promises therein contained , then are we rebells . that subject that heares the proclamation of his prince read , with the punishment annexed to be inflicted upon such as breake it , neglectes the same , regards not the punishment , but manifestes his contempt of them , shewes that he will not obey that law of his prince , but rather rebels against it . that neglect of gods word is a signe of rebellion is most evident , isa. 30. 8 , 9. 10. now ( saith the lord by his prophet ) goe , write it before them in a table , and note it in a booke , that it may be for the time to come , for ever and ever , that this is a rebellious people , lying children , children that wil not heare the law of the lord , which say to the seers see not , and to the prophets prophesie not unto us right things , speake unto us smooth things , prophecy deceites . a common excuse of simple people is , that they are not booke learned , though they delude their owne consciences , yet god is not mocked , he that made the eye shal not he see ? he that made the understanding shall not he know ? god knowes that this is but an excuse , and that sloath and negligence is the true cause that they have no more knowledge in gods word , these thinke they have knowledge enough , and therfore need no more ; but this will be tried , if they examine their desire to know more , & their delight in gods word , which alwayes accompanies knowledge . thus the apostles reason stands 1 pet. 2. 2 , 3. if they had tasted how gracious the the lord is , then as new horne babes they would desire the sincere milke of the word , that they might grow thereby . act. 20. paul tells them that he had revealed to them the whole counsell of god , intimating that he had bin in fault , if he had kept the least part thereof secret : although the pastour , if he be not diligent to teach be in fault , yet that excuseth not the people : though god requireth the blood of the people at those pastours hands , that doe not feed them , yet the people perish notwithstanding . god oftentimes complaines that his people perish for want of knowledge : but poore silly people perswade themselves that to have much knowledge is not required of them , but of schollers and pastors ; this obstacle will be taken away if we compare 1 cor. 1. 5 , 27 , 28. with heb. 6. 1. and 5. 12. we know although a man take no poyson nor lay violent hands upon himselfe , yet if he refraine the taking of his meate , he will soone famish , though a man abstaine from murder , adultery , and such heinous sinnes as will bring destruction to his soule yet if he take not the food of the soule , the word of god , his soule must needes famish . obj. but if we should spend much time in getting knowledge our estates would decay . ans. christ saith the contrary , math. 6. 33. first seeke the kingdome of god , and the righteousnesse thereof , and all these things shall be added unto you . surely the cause why many decay in their estates notwithstanding their continuall toyle , and labour , is , because they seeke not the kingdome of god first : because salomon asked wisedom , we see he wanted not riches & wealth , but had them in abundance . let us take the prophets counsell in this case mal. 3. 11. bring yee all the tithes into the store-house , that there may bee meate in my house , and prove mee now herewith , saith the lord of hoastes , if i will not open you the windowes of heaven , and powre you out a blessing , that there shall not be roome enough to receive it . a speciall motive hereunto should be , the consideration of their miserable condition , who wander not being guided by the light of the word . they are like a traveller who is to take a great journey in the night , and knowes not the way , yea , that wants a lanthorne to give him light . see further two fearefull judgments denounced against the people which profited not by gods word , but were uncapable of being taught the same isa. 28. 10. 11 , 12. neglect also of the fearfull judgement denounced in gods word without trembling at them is fearefull rebellion , the punishment whereof we may see , ier. 5. 14. so likewise not to be moved with the promises contained in gods word , is an evill signe , that we have not submitted our selves , to the lord , it is wonderfull that so few come under christs banner , and fight his battailes , seeing there are such excellent and incomparable priviledges promised to such as doe , heb. 12. 22 , 23. whereas king cyrus wanted not souldiers , after he had proclaimed that they who were gentlemen should be made knights , they that were knights lords ; surely if christs promises had bin of this kinde , he should have had more followers then now he hath . another signe of rebells is to obey sathan and not god , his his servants wee are whom wee obey , rom. 6. 16. here many will say , they defie satan , but let them learne of the centurion , that they are surely satans servants , if when he bids them doe this , they doe it when he bids them come they come , the godly indeed may somtimes be violently lead captive of satan , but they are never his subjects for they never obey him willingly , nor confesse themselves to be his servants . the wicked man walkes with his face towards hell , his back towards heaven , yet somtimes he may looke backe but not long together : wheras the righteous man walkes with his face towards heaven , & his backe towards hell : and although sometimes he fall backward , yet he recovers himself quickly and goes forward , like a ship which sayles from east to west , which though it be turned backe with some storme or tempest , yet when that is over , it sayles forwards , as before . another signe of a rebell is to purchase goods and lands in the enemies countrie , that shewes he doth not purpose to returne . the world may be called the devills countrie and therfore he who setteth his affections upon any thing here , and labours to purchase the same , hath this signe of a rebell : for no man can serve two masters , luk. 16. some will object that they seeke for wealth out of a provident care to provide for themselves and those who belong to them , not because they make riches their treasure or set their hearts upon them . therefore these must thus examine themselves , if they esteeme their riches above any thing else , care for the increasing of them more then for any thing else , if they do , they make riches their treasure a man ascending upon an hill , the higher he ascends , the lesse all things beneath seeme unto him . so when a man is ascending up to heaven in his conversation , the higher he goes , the lesse esteeme will he have of all earthly things here below . that which a man makes his treasure he spends most of his time , if if not all in increasing of it , and he who doth thus with his riches , makes them his treasure . the rich man may further know , whether he trusts in his riches by the effectes of his trusting in them , as by his feare of loosing them , by his griefe for their losse , and his joy in getting of them . he trusts in his riches when his heart failes , if they faile , as a cripple trusting to his crutches , when they are taken away , his legges faile him , hee can goe no further . thus we have the notes or signes of tryall : now follow two or three motives to perswade us to this duty of submission . first , consider that we shall never have successe in any thing , so long as we continue rebells against god. for the feare of the wicked shall bee hrought upon him , prov. 10. 24. an excellent example hereof see , ier. 42. the wicked man alwayes either misseth of his desire , or if it be fulfilled , it turneth to his great hurt . when god suffers the wicked worldling to grow rich according to his desire , he either takes from him the use of his riches , or else suffers him so wholy to set his affections upon them , that he forgets god , which is worse . another motive should be the fearefull judgements that are every where denounced against the wicked & rebellious , psal. 11. 6. isa. 30. 13 , 14. they are very emphatically compared to a swelling wal and a broken vessell . thirdly , another motive should be the mercies that god bestowes upon his faithfull subjectes . he is as full of compassion and bounty unto them , as the sunne is full of light , or the sea full of water . lastly , another motive should be the easinesse of christs yoake , and compare herewith how base a master the devill is , how hard his yoake is , and withall how small his wages , a little pleasure here & eternall paine hereafter . now christs yoake becomes light and easie by these meanes . first , they that take this yoake are strengthned to beare it : if a childe had an heavy burden layd upon him , and his strength accordingly increased , he would beare it with ease . secondly , they who beare this yoake delight in it , it becomes easie , what will not become easie to a man if he delight in it ? the hunter delightes in his sport , and therefore endureth winde and weather to follow it the second sermon . iames . 4. vers . 7. submit your selves therefore unto god : resist the devil and he will flee from you . the second exhortation followes , resist the devill and hee will flee from you . which words containe two particulars . first , the exhortation it selfe , resist the devill . secondly , the encouragement hereunto which may stirre us up to the performance of the duty , and hee will flee from you . for the first exhortation , resist the devill ; surely beloved there is no need of motives to stir up christians to take up this exhortation , as a man being set upon by a lyon needs no perswasion to flee from him , for that he will do as fast as he can , onely desires to have some way shewed him whereby he may escape : so the christian which truely sees in what great danger he is continually , by the continuall lying in waite for him of satan , needs no exhortation to flee from him , & shun him , only wantes a way to be shewed him , wherby he may escape this great danger . therefore passing by all such motives as might be here propounded , let me set down only three particulars implyed in the text . first , the devill is our adversary . secondly , we must be furnished with strength and weapons , to resist him . thirdly , we must put in practise this strength , and use these weapons , otherwise they wil not profit us . for the first , that satan is our adversary and that we must resist him , and fight with him ; though wicked men that are dead in their sins take no notice of it , yet it 's evident by scriptures eph. 6. 12. wee wrestle not against flesh and blood , but against principalities and powers , against the rulers of the darkenesse of this world , against spirituall wickednesses in high places . if the devill were not our enemie why should the apostle here exhort us to resist him ? so that text , 1 pet. 5. 8. is most evident for this purpose . bee sober and vigilant , because your adversarie the devill goes about like a roaring lyon seeking whom hee may devoure . here we see what kinde of adversarie he is . first , his strength appeares in that he is called a lyon. secondly , his fiercenesse and crueltie , in that he is called a roaring lyon. thirdly , his diligence in that he is said to walke about seeking whom he may devoure . that satan is our professed adversary , and takes all occasions hee can of tempting us , appeares , partly by experience , partly by reason . by experience as eve in paradise was tempted by satan , so at this time we have many experiences of the like kinde , in witches , to whom the divell hath appeared in sundry shapes , as many of them have confessed and others also have seene , so that it cannot be doubted of . and surely if satan take upon him a voyce to be heard of the outward eare , as he did to eve and doth now to many vvitches , then without doubt he being a spirit can much more by a mans phantasie present things to the minde , and so speake to the minde . further also it cannot be doubted , but that he can make and frame propositions and reasons , & present them to the minde , and perswade by these his reasons as we see in eve , gen. 3. and this truth is also evident by reason , those which are usually called faedae tentationes cannot but be suggested by satan , as will appeare , whether we consider the manner of the suggestions , or the matter of them . first for the manner by which they are cast into a mans minde , that they come not accidentally appeares , in that they come so often , and continue so long . many have bin troubled with them for many yeares together . againe , they come not by discourse , as appeares from the suddennesse of them , in that they are cast into a mans minde without any former thoughts which might bring them in . againe , that they come not by the strength of a mans affections , appeares in that he doth presently abhor them , in many there is no consent at all given to them , it remaines therefore that they must needes proceed from satans suggestion . secondly , it appeares in the matter of temptations , as to instance in that one for a man to kill himselfe , seeing it 's a principle deeply grafted into every creature ( as it cannot be otherwise ) to preserve it selfe its own life , this thought in a man to seeke all meanes to kill himselfe , cannot come by any other meanes then by the suggestion of satan , for we never knew any other creature willingly worke it 's owne destruction , onely the swine in the gospell into whom the devil had entred . therefore surely man but by the devills perswasion ( man being a reasonable creature may be moved with reason ) would never doe it . here it may be said that reason will move a man to under-goe a lesse danger to escape a greater , and for this cause men make away themselves . with the heathen indeed , who knew neither heaven nor hell this might prevaile , but how can this be true in a christian ( i meane one borne in the church ) who is perswaded there is a hell for the wicked ? can any such man be so fearelesse and so voyd of reason , as to cast himselfe into hell which he seekes to shunne ? would any man standing by the fire , voluntarily throw himselfe into the fire that he might not be burnt ? or cast himself into the water , that he might not be drowned ? the reason is the same here . there are two speciall wayes by which satan useth to tempt men , the first by subtracting the meanes god useth to call men by to himselfe . the second is , by laying snares and baites of his owne . for the first , there are three meanes , by which god useth to unite man unto himselfe . the first and principall is his word , the second his mercies , the third is afflictions . which two latter serve to quicken the first and make it ef effectuall . concerning the first his word , satan labours to frustrate it many wayes either by keeping it from men so he kept s paul from comming to the thessalonians to preach the word , 1 thess. 2. 18. we would have come unto you , even i paul once and againe , but satan hindered us . or else keeping men from the word as in the parable luk. 14. 17 , 18. or if men come to heare it by making it unprofitable unto them , either by making them delight only in the pleasantnesse and sweetnesse of the style wherein it is delivered , and so neglect the word : as if a man should only delight to behold the curious workmanship of a peece of cloth he hath , and never use the same to cloath himselfe with , or by making them delight in observing the defectes and infirmities of him which preacheth , so that the sermon being ended their whole talke is of the slips and infirmities of the preacher these men are like a strainer through which the pure and good milk runs without stay , only the haires and motes remaine behind . or else satan doth it by making men at the hearing of the word to be senslesse & stupid either by blinding their eyes that they cannot discerne the truth , thus saith the apostle , 2 cor. 4. 4. the god of this world hath blinded the mindes of them that beleeve not , least the light of the glorious gospell of christ who is the image of god should shine unto them . or by hindering their assent that they cannot receive the word nor beleeve it : so that though the word be a hammer , yet it cannot breake them ; though it be a sword yet it cannot enter into them . and further if the hearer arise with some good purposes in him ; to reforme his courses and lead a new life , whereas the right way is now presently to worke them on his heart ; satan labours forthwith to quench them or to steale them away : if there be likelihood of reformation and turning , then presently he presents to a man his beloved sinnes which he is loath to part with , to see if they will stay him ; and calls to minde the reproches & ignomines which will surely attend upon that profession : he suggestes that he wil never be able to undergoe it , in regarde of the strictnesse and rigour of it , with many other difficulties by this meanes oftentimes , the good motions which were in a mans minde become but a cloud which satan bloweth over . a second meanes to quickē the former are gods mercies , the goodnesse of god is said to lead us to repentance rom. 2. 4. despisest thou the riches of his goodnes , & forbearance and long suffering not knowing that the goodnes of god leadeth thee to repentance , the word there signifies a leading proper to man. these mercies of god often become snares to that wicked , according to the imprecation of the psalmist , psal. 69. 22. cited by the apostle rom. 11. 9. let their table be made a snare , & a trap , a stumbling blocke & a recōpense unto them . thus , riches are a great blessing of god and so iacob accounted of them , yet when they increase , satan tempts men to set their hearts upon them , and so to make an idole of them . thus wit and learning are gifts of god , but when a man hath them in any good measure , satan temptes him to seeke his owne praise by them , and so to neglect gods honour . so likewise preferment which should make a man more usefull and profitable both to god and his church to how many is it made a snare , who make it the end of their desires ? thus when a man is in fauour with the prince or some great man whereas he should make the use of it which nehemiah did , yet he useth it for his own turne , for sinister endes . the third meanes followes , namely afflictions , when a man will not profit by the bare word , these open a mans eares , and seale to him the instruction , according to that in iob 33. 16 , 17 , 18 , 19. whereas before the word did fume in his braine , afflictions make it sinke downe into his heart . this effect especially appeares in such a sicknesse , wherein a man takes deepe apprehension of death . for if any thing will change his heart , then in all likelihood is the time ; but in many although their purposes and resolutions at that time bee changed ; yet afterward being restored to health , these good motions are stollen out of their hearts by satan , and they become the same men they were ; so that their sicknesse hath beene but like a sudden showre , which falling into a great water makes a sound , and for the present doth much trouble the same , but presently the force of the motion being past , the water returnes to his former calmnesse . their sorrow is but like the hanging downe of the head of the bull-rush for two or three dayes , in the time of a storme or tempest , which being over , immediatly it lifteth up the head againe . such sorrow was that of the hypocriticall iewes , taxed , isa. 58. 5. is it such a fast that i have chosen ? a day for a man to afflict his soule ? is it to bow downe his head like a bulrush , and to spread sackcloth and ashes under him ? wilt thou call this a fast , and an acceptable day to the lord . thus much concerning satans first way of tempting ; now wee come to speake of the second , which is his great diligence , and wonderfull subtiltie in laying his snares and baites . our adversaries diligence appeares in the innumerable snares he layes for us ; his snares and baites are in so many things as any corrupt affection of man is set upon . in peace most commonly his baites are pleasure , gaine , preferment ; in anger revenge ; in extremity seeking to unlawfull meanes ; so that his baites are every where . any thing which is an object to these filthy iusts which are in a mans heart , he useth as gins and traps to captivate us in ; in all things he layes some baite or other to catch us by : in our affections hee strives to have us immoderate and carnall : in our thoughts first vaine , and then blasphemous : in company prophane , in receiving of benefits unthankfnll : in crosses , impatient and distrustfull ; as his diligence , so likewise must wee know his subtiltie to bee wonderfull , which appeares many wayes . first , by the fitting of his baites and tentations unto a mans divers calling , condition , and disposition : as the water of a fountaine is conveighed thither whither it naturally tends by the chanell , so satan useth our seveverall dispositions , as chanels to conveigh the corruption of our heart that way it tendeth . thus he fitted the covetous disposition of iudas with a baite of thirty peeces . he inflamed aspiring human with the baite of preferment ; so likewise hee fitted achitophel . thus hee fits all men tempting them to such lusts as he knowes they are most addicted unto . we must therefore consider our personall sinnes , wherein the divell doth most usually foyle us , and take heed lest hee againe foyle us in them . hee which is subject to anger , let him take heed of that passion especially . he which is given to covetousnesse , let him especially take heed to the baites of profit . let not the angry man looke upon the covetous to see his fault , lest he forget his owne ; nor let the covetous looke upon the angry man to see his fault , lest hee forget his covetousnesse but let every one consider his owne personall faults , and take especiall heed lest he bee overtaken in them . secondly , the divels subtiltie appeares by fitting his baites , and tentations to all occasions and opportunities offered . hee did not alwaies tempt david to murder , but when opportunitie was offered to adulterie : he tempted peter upon an occasion to deny his master ; that this is most true , every christians private experience will tell him . when herod had made the people wonder at his eloquence , the divell tempted him to assume the glory to himselfe , which brought that fearfull judgement upō him thus when they are called to any publike duty , then satan tempts them , and tels them , this is a fit occasion to shew your selves , to winne estimation among men , so the true end of that duty is neglected . as adversitie is the time of tryall , so is opportunity . vpon all opportunities the divell tempts men to some sinne or other . hence the apostle , 2 cor. 2. 7. exhorteth the corinthians to forgive the incestuous person amongst them , and to comfort him , lest otherwise the divell might have more power over him , and tempt him to despaire , or some such sinne ; ye ought rather to forgive him , and comfort him , lest perhaps such a one should bee swallowed up with overmuch sorrow , wherfore i beseech you , that you would confirme your love towards him . hence it stands every man in hand , when satan drawes him into some sinne by occasion , as by evill company , or the like , then to consider and looke what sinne he is most exposed unto by that occasion , and so to defend himselfe that satan foyle him not . thirdly , his subtiltie appeares in the convenient glosses , which hee covers sin withall , whereby he blinds a mans judgement , so that either he sees it not to be a sinne , or else he sees not the punishment of it . so that as a blind man knowes not whether hee goe aright or no , or when he is right : no more doth hee ; hee useth two meanes to blind mens judgements in this manner , first by stirring up in them some immoderate affection , which whiles it raignes , hinders the judgement from discerning aright of things . as the eye of a man when it is troubled sees all things amisse , and not as they are indeed , yet afterwards the impediment being removed , it sees things as perfectly as before : so when the mind of a man is distempered with anger , or some immoderate affection , hee judgeth not aright of kings , but being carried with violence of passion doth many things amisse , afterwards when his distemper is ceased he comes to his right judgement , and plainly sees how he was deceived before . secondly , hee doth it by hindring us from applying the rule aright to our actions . thus in vsury , when a man is possessed with the love of money , and takes great delight in it , that man is not able to apply the rule in scripture to himselfe , whereby this his sinne is forbidden . satan is so crafty , that he invents sundry distinctions , whereby he perswades him of the lawfull toleration hereof . so when the rule in scriptures for ministers is , that they ought to care and bee solicitous onely for their flocke to feed it , yet few can apply this rule to their actions , but seek chiefly their owne gaine & preferment . when a man beholds a thing through his affection , like as his affection is , so seemes the thing to be , like as a man when hee sees any thing through a glasse , the object seemes to bee of the same colour that the glasse is : thus affection deceiveth a man. but these things though they are hidden from men here , yet for the most part at their death they are layd open before them , the immoderate affection that hindered judgement is then taken away , and satan also who blinded men before , makes things appeare unto them as they are . who sees himselfe thus beset with his adversary , and desires not to have strength and weapons wherby he may resist him ? which is the second point . the strength and meanes whereby we may resist him , are especially these three ; first , to have our hearts filled with grace , that so the di●ell may find no roome to enter . secondly , to cast ●ut our false friends , which when our adversary assailes , will turne from us and take his part ; these are our wicked lusts . thirdly , to seeke this help from christ , we have no strength of our selves , it is hee onely which can helpe and uphold us . for the first , wee must have our hearts filled with grace , which is an especiall meanes , the reason may bee gathered out of the parable , luk. 11. 24 , 25. when he commeth he findeth it swept , and garnished ; that is , voide of goodnesse , empty of grace : were it not for this hee could not have entered , our hearts therfore must be filled with grace . the conscience of man is like a strong fortresse , out of which he casteth this his enemy who had possession of it , or like an house wherein the divell dwelt and tooke delight , which when hee is cast out of , hee goeth up and downe through dry places , that is seeking to get in , and enter into some others ; seeking rest and finding none , that is not able to enter into any others , hee returnes againe , and as an enemy cast out of a strong hold , if hee bee not withstood by a garrison , gets possession again ; so if satan returning findes not a garrison of graces and vertues fortifying the man , if there be but the least roome voide enters againe into him , which if the conscience had been full of grace he could not have done . as in nature , non datur vacuum , there is no place empty ; so in the heart of man there will be something or other , if it be not filled with good thoughts , it will be filled with bad : if it bee not filled with the graces of gods spirit , it will be filled with satans temptations . this may rather be called emptinesse then fulnesse ; a thing is said to be empty , when it is voide of that it should be filled withall . a well when there is no water in it , is said to be empty , though it be full of ayre . so long as the true fulnesse of gods grace tastes in our hearts , so long the divell cannot enter , but when there is not this fulnesse , then according to the measure of vacuity more or lesse , satan entring into a man doth possesse him . moreover , as there is a double emptinesse , so there is a double fulnesse . first , there is an emptinesse of knowledge , such was in those gentiles of whom the apostle speakes , rom. 1. 22. professing themselves to be wise , they became fooles : and vers . 21 they became vaine in their imaginations , and their foolish heart was darkened . answerable to this there is a fulnesse of knowledge , and of all the graces of gods spirit . such is that which the apostle prayes for , coloss. 1. 9. wee cease not to pray for you , and to desire that yee might bee filled with the knowledge of gods will , in all wisdome , and spirituall understanding . ephes 3. 14. for this cause i bow my knees unto the father of our lord iesus christ , that yee may bee able to comprehend with all saints , what is the breadth , and length , and depth , and height , and to know the love of christ which passeth knowledge . secondly , there is an emptinesse of conversation , voide and empty of the duties which are performed in a good conversation . this is called vaine conversation , 1 pet 1. 18. yee were not redeemed with corruptible things , as silver and gold , from your vaine conversation , received by tradition from your fathers . so likewise there is a fulnesse of conversation opposed to this emptinesse , when a mans whole life is filled with the fruits of gods grace , such the apostle prayes for phil. 1. 10 , 11. this i pray , that yee may approve things that are excellent : that yee may bee sincere , and without offence till the day of christ , being filled with the fruites of righteousnesse . wee must labour to have this fulnesse of grace in our hearts . for as inke sinkes into wet paper , and runnes abroad upon it , but when the paper is covered with oyle , it slideth and sinkes not : so when the divell offers his snares to any empty heart , they enter in and foile him , but when the heart is fortified with the fulnesse of grace , satans baites cannot take hold , nor enter in wee may discerne when this fulnesse is , there is no roome for vaine thoughts , for unchast desires , for any immoderate affections . one would think an empty heart could not bee discerned so well : as wee know an empty barrell by the sound , so wee may discerne whether there be this emptinesse in men , or no , by their speeches and actions . vvee must have this fulnesse of conversation , wee must alwayes be exercised in the fruites of godlinesse , never without some good speeches , actions , thoughts , or affections . when we are not busie in gods service , the divell takes an occasion to tempt us to serve him when wee are not doing some good , the divell tempts us to some evill . but whether is any man able to have this fulnesse of conversation here required ? it is sure , every christian ought to have this fulnesse . secondly , it is sure every true christian hath the same in some measure which may thus be expressed ; all the actions of a christian life may bee reduced to these three heads . either they are actions of his generall calling , as he is a christian , so they are all good ; or secondly they are actions of his particular calling , which if not done for any by-respect , but all for a good end in obedience to god , they are good also . or thirdly , they are such actions as further a man in doing his duty in either of these callings , which doe either strengthen him , as eating and drinking , which being used without excess , make us fitter for our callings , being good actions , or else they are recreations to refresh us , which also used as the former are good actions . if all these actions may be good , as wee see they may , seeing a christian may be alwayes performing some of them , hee may alwayes bee doing good , ( according to the substance of his actions ) though there be many imperfections in them , and so may have the fulnesse of conversation . vvhen wee are idle satan takes hold of us , and looke how much we are empty , so much roome the divell takes up in our hearts . vve must therefore take heed that we be neither idle nor ill occupied ; we must put on the whole armour of god ; we must not onely put on the brest-plate of righteousnesse , and leave off the sword of the spirit , but wee must put on the whole armour of god , if there be but one part left naked and uncovered , there the divell will bee sure to wound us . the second means whereby wee are to resist satan , is to remove all false friends , our lusts , and corruptions , which lye in our mindes , and like tinder are ready to take fire by the least sparke of tentation . therefore s. iames tels them , it was their lusts which caused contention amongst them . it may be spoken to our comfort , that satan hath not power to compell any to evill . daemon non dicitur iussor , sed incensor vitiorum , he cannot move the will and affections , onely by gods permission hee may somwhat move ●he phantasie by cer●aine objects : but it ●s mans corruption which yeeldeth to his tentations , tha● makes him so much prevaile with me● this is plainly shew●ed , iam. 1. 14. every ma● is tempted , when hee i● drawne away of his own● lust , and enticed . act. 5. 3● why hath satan filled th● heart , ( saith peter to a●nanias ) to lye to the hol● ghost , and to keepe back● part of the price of th● land ? so that sata● doth no more , the● if a man should per●wade to evill , onely is ●perswasions are ●●ronger , and farre ●ore subtill , therfore peter asked ananias●hy ●hy he suffered the ●ivell to fill his heart , ●hich implyes it was ●is yeelding to him , ●hich caused the di●ell to prevaile . so ●hen david returned ●●om the slaughter of the philistims , and the wo●en came out of all the ci●●es of israel to meet saul , 1 sam. 18. 6 , 7 , 8. it is sayd that saul being● exceeding wroth tha● the singers ascribe● to david tenne thou● sand , and to him bu● one , hee had an ey● that is , an evill eye● on david , from tha● day forwards , and ( i● is added ) on the mor● row ( this his corrup●tion of envy having made place for it ) th● evill spirit came upo● him . thus in iuda● the strength of his covetousnesse made way for the divels ●entation : if the same ●entations had beene offered , or cast upon ●ny other of the disciples , they would never have taken ●lace , because they wanted this corrup●ion of covetousnesse which was in iudas . this advantage satan ●ath of us , he knowes what sinnes all men are most given to , by reason of their corruption . therefore when hee tempts them with objects answerable to their corruptions , hee knowes they cannot , ( or if they can , very hardly ) resist them ; hee tempts the drunkard with company which wil draw him to fall into that sinne ▪ because hee knowes the drunkard cannot refuse such company being offered . the lascivious hee tempts with an unchast object , which he knows hee cannot resist . thus he makes mens corruptions betray them , although some corruption and lust may be still , and dead in a man for a while , yet when a fit object is offered , if it be not fully mortified , it will take hold , and shew it selfe . but by what means may these corruptions and lusts lying in a mans heart be removed ? onely by repentance : when our hearts are hardened and made senslesse with these corruptions , and with the custome of sinne , the sorrow of repentance can onely humble the heart , and mollifie it againe , and make it fit to take another impression ; as waxe when it is melted loseth the stampe it had before , and is plyable to take any other ▪ so the heart being softened throughly by the sorrow of repentance , loseth the former stamp which sinne had left upon it , and is ●●dy to take another . but a little sorrow is not sufficient to mollifie the heart enough , it must be a deepe sorrow and continuall ; wee may perhaps by a little sorrow cut off the tops of sinne , but unlesse the ground of our hearts bee sufficiently broken , wherein sinne had taken roote , the rootes of our sinnes will still remaine ▪ how shall a man know , whether his lusts bee sufficiently rooted out of him ? this may be a speciall signe that they are ; when any such objects are offered , which prevailed with him before , if now there bee in his heart a true hating and loathing of them , so that they cannot prevaile with him againe : but if the like objects work on him againe , it is sure his lusts remaine still in him . the third meanes whereby we may be enabled to resist the divell , is by seeking to christ for helpe , of him onely wee have spirituall strength ; hence the apostle exhorts the ephesians , besides , putting on the armour of god , to bee strong in the lord , ephes. 6. ●0 . the conies which the wise man speakes of , prov. 30. 26. if they come out of their rocks , lye open to bee devoured by the lyons & other wilde beasts : so also if wee be out of our rock , we are exposed to the greedy desire of the roaring lyon , the divell and his tentations ; it is not sayd that wee are stronger then hee is , but he which is in us , christ , is stronger then he which rules in the world let us learn wisdome of the conies , which though they bee very weake , yet because they make their houses in the rocks , and continually keepe in them , no wilde beast can devour them , though we be never so weak , yet if we will flee to our rock christ , and alwayes rely on him , we need not feare the divell , and all his tentations , if there were any strength in our selves , this might not seeme needfull , but seeing adam before hee fell , having such strength could not resist the divell in paradise , much lesse can wee now ; our onely strength is by faith in christ. as gideon was to send away a great part of his hoast by gods command before hee could overcome the midianites , so must we cast away all confidence in our selves , before wee shall be able to overcome the divell by relying on christ. we must therfore cast our selves wholly upon god , and relie on him , and say with iehosaphat , wee know not what to doe , o lord , but our eyes are upon thee , 2 chron. 20. 12. we must take heed of assuming any strength to our selves , when god raiseth a man up , he thinkes that he rose , partly by his owne strength , this is to take away the glory which belongs to god alone , and greatly to dishonour him : we see that those who trust in their owne strength , are often suffered very grievously and desperately to fall . so peter when in confidence of his owne strength , as may appeare math. 26. 33. hee followed christ into the high priests hall , then the divell tempted him and gave him so fearefull a foyle . this and the like examples should teach us to bee very thankfull to god , that hee hath preserved from such like falls hitherto , & to cleave the neerer to him , that we may not in the like manner bee foyled hereafter . but some may object , that grace is a very good thing , and therefore a man may trust in his owne grace ? this is all one to number the people with david , and to make flesh our arme . to make flesh our arme , is no more then to trust in some creature , grace is a creature created in man by the gracious worke of gods spirit , therefore to trust in a mans own grace is to make flesh his arme . vve must withall know this caution , that there are three things which will constraine christ to forsake us , and not help us at need . the first is unfruitfulnesse , when god finds not the increase of his grace , which he lookes for in us , the figtree was cursed , because it bare no fruit when christ expected to have found fruit upon it . god layed waste and destroyed his vineyard , because it was unfruitfull , after much cost and labour had been bestowed upon it , god looked it should have brought forth grates , and it brought forth wilde grapes , is 5. 4. the same is expressed in the parable , math. 25. 26. the reason hereof is , because god will not suffer his name to be taken in vaine , by whatsoever god is knowne , that is his name , so that the graces of god , which after a speciall manner are the names of god , he will not suffer to bee taken in vaine , he will not suffer that they should be idle in a man , decaying daily , and never increased . the second hindrance is any sin that lyes in a man unrepented of , as we may evidently see rom 1. 26 2 thess. 2. 10. the reason why this makes christ with-hold his helpe from us , is , because one ●●nne makes way for another , and causeth another , not onely effectivè , making a man the more ready by custome to commit sinne againe , but also meritoriè , for the committing of one sinne , is often a punishment for the committing of some other sinne before . the third hindrance is , the thrusting of our selves into battel ; therefore we alwaies reade that the israelites ( whensoever they went out to battell without asking counsell of the lord , ) fell before their enemies . as it is with the head , so it must be with the members . our head christ iesus was tempted of satan being led aside by the spirit into the desart . moreover , we are gods champions , and if we goe out to battell without his leave , wee are not in his wayes , and therefore have no promise of protection or defence . when hee which is our full strength doth leave us , what strength have we to resist our adversary . let us consider the example of salomon and paul ; salomon because hee tooke a wife of the aegiptians contrary to gods command , and so thrust himselfe into tentation , was left to himselfe ; and so fell shamefully . s. paul was led into tentation , there was given him a prick in the flesh the messenger of satan to buffer him , therefore gods grace was sufficient for him , and he overcame the tentation . this reproves many who travell for pleasure , or to see fashions , and that goe to battell without gods sending : therefore they speed thereafter , for they never returne without some wound taken , and that many times mortall . this they are to consider , who thrust themselves upon occasions of sinning , us into evill company , where they have no promise of gods protection . the third generall thing drawne out of the text was , that we should put in practise the strength we had , and stirre up those graces which are in us ; this the apostle especially aimes at in this place , exhorting them to resist the divell ; for all these graces will doe us no good , except we put them in practise , and stirre them up in us . we are therefore continually to watch and pray ; this ward wee are to keepe over our selves , is not easie , no , not then when any tentation is newly overcome , for then another is ready to enter : so that wee must be like the builders of the temple , which held a sword in the one hand , and built with the other , being in continuall feare of their enemies : wee must watch continually armed , when we have least care , then is sathan most powerfull over us ; wee must have our hearts both hard and soft , hard to resist all the tentations of satan , & impressions which hee would set upon them : but soft to receive any grace , or impression from the spirit of god. vve must not quench the spirit , but the fiery darts of satan , that wee may performe this , three duties are required of us . first , wee must by all meanes labour to bee acquainted with the policies of satan , as s. paul testifies of himselfe that he was , and to the end wee may see his policies , wee must pray unto god to open our eyes , and enlighten our mindes , that wee may have a sight of them , and that is here worth the observing , which some divines hold concerning the fall of the angels , that it was onely through the want of stirring up those excellent things , and lights of knowledge which were in them , that brought them to their fall ; the want of this was also the cause of adams fall . secondly , we are to runne over all the tentations wherwith satan hath tempted us , and see his manner of proceedings , and what policies hee hath used , that so when the like policies come againe , wee may be able to resist him , knowing how hee did formerly deceive us . why should satan every day grow more and more subti●e to tempt us , and wee not grow more and more acquainted with his policies to resist him ? the second duty is to resist him at the first , for when wee give place unto him at the first , then god doth in judgement give us over to him , and suffers him to overcome us : see this in the example of saul , 1 sam. 18. 8 , 9 , 10. now for the divell to take place in us , and overcome us , differ not as may appeare , ephes. 4. 26 , 27. let not the sunne goe down upon your wrath , that is , let not the divell overcome you in this , neither give place to the divell . although by every sinne the divell doth not take place , yet every sin makes more roome for the divell , untill at the length hee enter . marke what the prophet hosea saith , chap. 7. 6. they have made their hearts ready like an oven , whiles they lye in waite : their baker sleepeth all the night , in the morning it burneth like a flame of fire . here then wee see , that as an oven if there bee but little fire left in it over night , yet if the baker sleep & quench it not , yet in the morning the whole oven is as hot as fire , and flames as fire : so if there bee the least sparke of sinne left in a mans conscience , if hee neglect , and doe not quench it at the first , it will quickly get strength and flame forth , so that it will bee very hard to quench it . many who have given way to vain & idle thoughts , and have carelesly given themselves to idlenesse and ease , at length have become altogether in satans power : like as a soft thing yeelding at the first , presently receives impression , their hearts being once polluted , presently all their affections receive the same impression . it is the heart which setteth the seale upon all the actions , like . as a seale which alwayes sets the same impression on the waxe which it hath it selfe . the third duty is , wee must resist him in every sinne whatsoever , and not in some sins onely . although we overcome many sins whereunto satan doth tempt us , yet wee doe not overcome satan , unlesse wee overcome all sins whatsoever . every sinne is as it were a doore into a mans heart whereby the divell doth enter ; now suppose all these doores were shut but one onely , the divell could enter into the house of our hearts by that one doore , and possesse them as well as if there were more doores . suppose a mans house hath many doores , although all bee shut but one , a man may as well take possession by entring at one , as if all were open : also every sinne is a snare : what matter is it , whether satan hold us fast by many or one ? the divell hath many weapons whereby hee playes with us , and though we can beate him at many , yet if hee be but too hard for us at one , that is sufficient for him , for hee can slay us with that one weapon : and what matter if hee slay us with a pen-knife , or a speare , a great sinne , or a little one , for sure it is , that the least sinne seene and continued in , or delighted in , is sufficient to keepe us in the divels power , and for the divell to hold us fast with . the third sermon . iames . 4. vers . 7. submit your selves therefore unto god : resist the devil and he will flee from you . thus much hath hitherto been spoken of those words of the text , resist the divell , now wee come to the second part , the promise , in these words , and hee will flee from you . this is a promise of incouragement to resist the divell , because they that doe so shall surely overcome . the like argument the apostle useth , rom. 6. 14 thus captaines use to encourage their souldiers in hope of victory ; when we have fought with satan a long time , and yet find not that we prevailed , presently wee are ready to saint , and to give over battell : now to prevent this , we have here a promise of victory . yea , the words intimate something more the divell shall flee from you ; wee shall not onely prevaile against him , but also wee shall be lesse tempted by him hee shall depart from us , wee may see this in our owne head christ , math. 4. 11● hence then the doctrine ariseth ; that whosoever doth truly resist the divell , shall get the victory of him . which victory is double , both generall , according to the generall resolution a man hath to resist satan in all his tentations , and also particular in every tentation . for proofe of this doctrine wee have those words , 2 pet. 2. 9. the lord knoweth how to deliver the godly out of tentation , and those 1 cor. 10. 13. god is faithfull , who will not suffer you to bee tempted above that you are able : but will with the temptation also make a way to escape , that yee may be able to beare it . this promise go● performes , either by encreasing the strēgth and patience of him that suffers , or else by lessening the affliction and tentation according to his strength . the reasons of this doctrine may bee these , the first is taken out of rom. 6. 14. where the promise is this , sinne ( that is originall corruption ) shall ●ot have dominion over us , ●en neither shall the ●ivell himselfe have ●ominion over us , ●ut sinne , saith the a●ostle , shall have no do●inion , therefore not ●e divell . the second reason ●ay be , because wee ●e in christs kee●ing , 1 pet. 1. 5. we are ●ept , saith the apo●●le , by the power of god , ●rough faith unto salva●●n . christ is our shepheard , and wee his sheepe , so that hee will take care for every one of us , hence those most sweet and comfortable words ▪ ioh. 10. 27 , 28. my sheep● heare my voyce , and ● know them , and they follow mee . and i give unto them eternall life , and they shall never perish , neither shall any man plucke them out of my hand . yea , christ testifies of himselfe , iohn . 17. 12. that hee had not lost one of those whom his father had given him . besides , if the death of christ was able to reconcile us unto god , then much more his life being a more powerfull meanes , shall preserve us to eternall life , this is the apostl●● owne argument , rom. 5. 9. o much more , being iustified by his bloud , wee shall bee saved from wrath through him . for if when we were enemies , we were reconciled to god by the death of his sonne : much more being reconciled , wee shall bee saved by his life . and although wee have not this preservation for our owne sakes , yet god will preserve us for his owne names sake , we being his portion , the lords portion is his people , iacob is the lot of his inheritance , saith moses in his most divine songs deut. 32. 9. surely god will not loss his portion , therefore hee will preserve his children which are his portion . the third reason is drawne from the weaknesse of our enemy , with whom we fight , namely satan , who hath received his deaths-wound , and over whom christ hath triumphed , as appears col. 2 15. hee hath spoiled , saith the apostle , principalities and powers , and hath made a shew of them openly , triumphing over them on his crosse . now the divels strength is not taken from him , but he is spoyled of that liberty which he had before , of exercising his power upon us ; for hee had power as a tormentor once over us , and liberty to use that power , but now all his liberty is taken away , and therefore hee onely tempts and afflicts the children of god by permission , and hee can goe no further then god permits . hee could not tempt iob at all , untill hee had permission from god , and then also hee could afflict him onely after that measure , and by that means which god suffered him . for the further clearing of this truth some objections that may be made , and which use to arise would be answered . if indeed in the time of tentation i were perswaded that i were truly in christ , then i should not doubt to get the victory , but in tentation i cannot finde this perswasion . some men are in the state of grace , others are not . now this promise indeed , as all of the like kind , pertaine to them that are in the state of grace ; and for such , in tentation they are neither to beleeve satan , nor their owne reason ; for a man in tentation , is like one in a swound , who hath no use of his senses , let a man therefore consider his former life , whether there hath beene any reformation in that ; whether he hath felt a change in his heart , which if he can find , whatsoever he feeles for the present , he needs not doubt but hee is in christ. now amongst other signes this is a speciall one , if he can find that hee doth truly resist the tentation , not for the avoiding of vexation or perplexity that doth accompany it , but for the avoiding of sinne which hee is tempted unto . otherwise , if the party bee not in the state of grace , then first he must apply to himselfe the promise of sanctification , and must beleeve his engrafting into christ , before he can have the promise , or apply to himselfe the victory . but it may bee objected , that a man may beleeve a falshood , which hee is not bound to doe . for answer hereunto we must know that there is , a twofold act of faith , the first is to cast a mans selfe upon christ for the remission of his sinnes , and this is sufficient for justification as appeares , rom. 4. 5. to him that worketh not , but beleeveth on him that iustifieth the ungodly , his faith is counted for righteousnesse . after this application truely made , will follow love , repentance , and obedience . the second act is a reflex act , whereby a man is perswaded that hee doth beleeve , from whence ariseth spirituall joy . hence the apostle in his prayer for the saints at rome , rom. 15. 13. phraseth it thus , now the god of hope fill you with all ioy and peace in beleeving . he that will exercise this second act of faith before the former , beleeves a falshood , otherwise if a man have the former , hee ought to exercise the second , and then hee needs not doubt of the victorie in tentation . many have had experience of the contrary , so that although they have often and long resisted satan , yet they are still foyled by him . though indeed they be foiled for the present , yet they get more strength afterwards , according to that , rom. 8. 28. all things worke for the best unto those which love god , to them who are called according to his purpose . yea further , the divell failes in both his ends in tempting them , his first end is to have his house swept , the other to have it garnished , that is , to empty the heart of grace , and to strengthen sinne in him , now this endevour to strengthen sinne , is frustrated , both in regard of the guilt and power of it ; first , for the guilt he is not able to make that plaine against us , because god accepts of our persons , and nothing in the old man can hinder god from accepting the new man in us . and although upon the committing of every sinne there doth necessarily follow a guilt , yet repentance & the righteousnesse of christ comes betweene , and hindereth the same from redounding upon the person of the beleever . secondly , in regard of the power of sin , his tentation makes not sinne have more dominion over us , or more sway in us , but the contrary , like as the water of a well that hath mud at the bottome , although some may thinke it the fouler for the mudde , yet it is the clearer . so the corruptions of a mans heart being stirred by tentation , after become lesse , this being an occasion of their purging , for hereby a man sees his corruptions which lay dead before , and so labours to purge his heart from them , see this evidently in hezekiah for his failing , which is set downe 2. chron ▪ 32. 3. he had a profitable end of it , as is expressed vers . 26. david had a secret trusting to the multitude of the people before he numbred them , although he saw it not in himselfe , but as soone as he had numbred them , his heart smote him , and then he was humbled for his sinne . secondly , tentations are so farre from emtpying us of grace , that they increase it in us divers wayes . first , because they drive us neerer to christ , to seeke him , they make us fitter to receive him , for wee must be emptyed of our selves , before we are fit to receive christ. secondly , because they increase humility in us , which is the ground of all gods graces , so that there is no grace but hath his rooting herein , that tentations doe humble us , and empty us of all conceit of our selves , appeares plainly in the example of paul , 2 cor. 12. 8. thirdly , because grace is purified by afflictions , as spotted clothes , are clensed by washing , and like as gold is purified by the fire ; so then the meanes which satan useth to winnow out the good corne , and to leave the chaffe , to purge out the pure gold , and leave the drosse , the same meanes god turnes to the contrary , to winnow out the chaffe from the good corne , and to purge out the drosse from the pure gold . another answer to the former objectio● may be this , thoug● god suffer satan t● foile his children , ye● in the end they over●come and becom● conquerors , as in bat●tell a man may re●ceive many foyles● and many wound● of his enemies , and yet in the end overcome him . but wee have had experience , that many have lyen under a ●entation to their ●eath , and have not ●eemed to have over●ommed it , how ●ould these prevaile ●ver satan ? for answer , wee ●ust know the spirit ●eing in the child of god tempted , there ●ust needs bee some ●ct and fruit of the ●pirit , although the ●arty himselfe dis●erne it not , and this ●orke of the spirit is such as god accepts ▪ rom. 8. 26 , 27. so the● the victory is in truth though not in shew , and therefore as profitable to them but here this caution must bee added , that wee looke not to overcome whilest we stand still and remain idle , wee must performe our duty , before wee can expect that god will performe his promise , we must therefore resist the divell . god keepes and preserves us , but it is by means , as appeares 1 pet. 1. 5. god keepeth us through faith unto salvation , and the apostle s. iohn saith , that hee who hath a true hope , will purifie himselfe as god is pure , 1 ioh. 3. 3. although god be said to keepe us , yet wee are said to keepe our selves , which is to be done by a carefull use of the meanes which god hath appointed . if a patient should professe that hee had committed his life unto the skill of the physitian , and wholly depended upon him , whereas notwithstanding hee would neither abstain from the things which his physitian told him to bee hurtfull , nor take any thing which hee prescribed , were this man to be beleeved ? the like may be said of him who professeth , he desires to get the victory in ten●ations , and that he depends upon god wholly for it , and yet never useth the meanes god hath appointed for it . now these are especially three , two whereof are things to be abstained from , namely reasoning and conferring with satan and gazing upon the object , one thing is to be done to get the armour of salvation , to be girt with it , to have the shield of faith especially ; there is none which hath beene overcome in tentation , but he hath failed in one or all of these . eve failed in all , she conferred with the serpent . secondly , shee gazed upon the object , the fruit of the forbidden tree . thirdly , she used not the shield of faith , to reject the lyes of the serpent , who said you shall not dye at all , when god had said to the contrary . the like wee see in davids tentation , hee gazed upon the object till he was taken , neither did he use the armour of salvation as he ought to have done . iob failed in neither of them , when as hee said , iob 31. 1. i made a covenant with mine eyes , there is his resolution , for not reasoning or disputing with his corruptions ; why then should i thinke upon a maid ? there is his resolution for not staring upon the object , for what portion of god is there from above ? and vers . 3. it is evident that it was faith in beleeving the threatnings of god towards the wicked , whereby he was terrified from walking in their wayes ; is not destruction to the wicked ? saith hee , and a strange punishment to workers of iniquity ? doth not hee see my wayes , and count all my steps ? now followes some consectaries or vses from the former doctrine , the first may be for reproofe of those who stirre not up themselves to resist the divell , notwithstanding they have the promise here made them : such are those who by custome , and the bad inclination of their natures , give themselves to some lusts which they never set themselves against , and herewithall they excuse themselves , it is their weaknesse and inclination of their nature , they must be borne with , their heart is good , and their mind is good , but to these bee it spoken , their excuses wil not defend them , for if they would resist as they ought , the promise is made to them , they should not faile to overcome . this is the excuse usually made of most men for some principall lust that raignes in them . but whereas they have the promise of god for victory , there should be no doubt of overcomming : and whosoever doth not last out these anakims , these lusts , which are his deadly and sworn enemies betimes , hee shall find they will be pricks to his sides , and thornes to his conscience , even all his life-time , and at the houre of his death especially . the second vse is for tryall . herē wee may have a rule to try whether we have resisted satan or no , and surely most fearfull is their estate , who have not put satan to flight by resisting , but are put to flight by him in yeelding , and of these there bee two sorts ; first , those who never resist at all . secondly , those who after resisting a while fall away , and give over . first for those who never felt any combat of satan , and know not what his assaults meane , it is impossible that they should bee escaped out of satans power , he will never leave his possession so easily . we see when he was cast out of one , whose body hee did but possesse , before his departure , he rent and tare him , and will he so easily leave the possession of a soule , which is his more proper seat ? how then can any man think he hath gotten the victory in this spiritual combate when he hath not stricken a stroake , nor felt any blow , none are christs souldiers , or those whom he came to redeeme , but such as are described , isa. 61. 1 , 2 , 3. the apostle saith , rom. 8. 15. yee have not received againe the spirit of bondage to feare , &c. intimating that they received that , before they received the spirit of adoption ; whosoever therefore hath not felt any assault from satan , sure it is that as yet satan raignes in him as his king , and those men who themselves have had no skirmish with satan , for the most part censure rashly of such whom they observe to bee more fearefull of offending in lesser matters . yea , indeed they judge foolishly of the wayes of god , having had no experience of them . but the estate of the second sort who fall away is most fearfull , and those men become most dangerous of all , and greatest enemies to the most sincere professors , because they have had some knowledge in the wayes of god ; that the estate of these men is fearfull appeares heb. 10. 26. if wee sinne wilfully after wee have received the knowledge of the truth , there remaineth no more sacrifice for sinne , but a certaine fearefull looking for of iudgement , and fiery indignation , which shall devoure the adversaries ; and verse last , wee are not of them who drawe backe unto perdition . here is implied , that such as draw back doe it unto perdition . now that these men resisted not truely appeares , because they fell away , for if they had they could not but have gotten the victory . men use to bee deceived in this kind three wayes , and when any of these happen they fall away . first , when men thinke they sorrow and repent for their sinnes , whereas indeed it is for the punishment and smart which they feele for them , thus did the people hos. 7. 14. it was for the losse of their corne and wine for which they howled , they had onely an outward humiliation , there was no crying to god in the heart ; so much the lord testifies by the prophet , they have not cryed to mee with their heart , when they howled upon their beds : they assemble themselves for corn● and wine , and they rebe● against me . the same people are compare● to a brittle bow , vers . 16. they stood bent with many faire promises , but when they came once to be proved , they failed of their pretences , as a brittle bow that knaps asunder being tryed , thus many are humbled for some present affliction that lyes upon them , or for the avoyding of some sensible trouble , when they have no resolution to repent , and turne to god , it is seldome done , but in passion , and so continues not . evill men never doe good but in passion , as good men never doe evill but in passion ; but when the blast of passion is over , then every man goes his owne way , the good man forward to heaven , the wicked man forward to hell . this was the fault of the second ground , which thogh it received the word , yet brought forth no fruit , because the seed had no rooting . secondly , it may be that the reasons which perswade a man at the first to breake off his sins , are not strong enough , and therefore when stronger reasons are brought on the other side , hee is not able to resist , but is constrained to yeeld , and so fall away ; he doth like a king , which with ten thousand souldiers would goe meet his adversary with twentie thousand , and so is overcome . thirdly , a man will breake off some sins though not all , and so thinke hee repents , whereas there remaines some speciall corruption which he will not part withall , and therefore when religion and this lust shall stand in opposition , religion must give way , and thus he falls from the truth , of this sort were hymeneus and alexander , 1 tim. 1. 20. the third vse is for exhortation , nor man ought to faint , bee satans temptations what they will , for there is a promise of victory which ought to sustaine every one . now satans temptations are of three sorts , either against a mans effectuall calling , and the certainty thereof , or else against a mans justification , or thirdly against a mans sanctification . first for our effectuall calling , wee have the spirit of god which doth witnesse the same to our spirits , and all the difficulties here arise from the want of our full resolution to resist satan consider what christ saith , math. 11. 30. my yoke is easie , and my burden light ; the difficultie hereof , that satan would make us beleeve to bee , in leading a christian life is not so . christs law is there called a burden , because it is so to our corrupt nature , and it is also called a yoke , because it containes a man within the bounds of his obedience , as the yoke containes the oxe in his ranke , and order , but as soone as the burden of sin , which is truly a burthen , becomes heavy and irksome to us , then the burthen , of gods law will bee light , and when the yoke of sin is heavy to us , then the yoke of the law will be easie and light . satan therefore is a lyer , as he alwaies hath beene , when he tells us , of the heavinesse of christs yoke , for if we bring with us a resolution to beare it , a will and an endevour , christ will make it easie to us . secondly for our justification , a christian in this tentation , must imitate iob , who being tempted very strongly in this kinde , yet held his hold , and it will alwayes be to his praise that hee did so ; as a christian ought not to conceive his corruptions to bee lesse then they are , so also hee ought not to conceive the graces of god in him , to be lesse then they are : his faith ought never to faile to lay hold on its object , so that although god for a time seeme to hide his face ; yet as wee doubt not , but the sunne shines when it is under a cloud , so even then the christian ought not to doubt of gods favour , but to beleeve that the light of his countenance will againe shine out . thirdly , to overcome tentations against our sanctification , let us take up the duty commended by the apostle , 1 cor. 16. 13. watch yee , stand fast in the faith , quit you like men . the apostle himselfe as a good captaine , leades this way which hee points out to others , as we may see 1 cor. 9. 27. i keepe under my body , and bring it into subjection , left that by any meanes when i have preached to others , i my selfe should bee a castaway . it was the sinne and ruine of the israelites , in that they would not beleeve the victory , which god promised to them in subduing the canaanites , and so it will bee our ruine also , if we beleeve not the promise of god for victory over satan . we must know that we are as well to beleeve the promises of our sanctification , as of our justification , as may be gathered from that of the apostle iames 1. 5. if any man want wisdome , let him aske of god , and it shall be given him . the same may bee said of any other grace , and it followes ver . 6. let him aske in saith and wa●er not , for ●ee that wave●eth , is like a wave of the sea ; he is like a wave , in that hee is carried backward & forward without any constancy . let us therefore stirre up our selves to resist satan , and not to faint in the combate , for satans chiefe end is to weary us out , that so we may give over , for so long as wee continue striving , hee getteth no victory ; the victory is then gotten , when we give over ; if wee give not backe , but beleeve , and continue striving . we shall bee sure to be saved , h●b . 10. 39. here because some think they have overcome , when they have not , it is necessary to know the signes of yeelding unto satan , which are these ; the first signe is , when wee lay aside the weapons of our spirituall warfare , as , to pray lesse , to heare the word of god more seldome , to forsake religious company , to avoide occasions of sin lesse , and when wee doe not continue , to use these weapons wherwith satan is resisted , then surely wee yeeld unto him . secondly , when a mans griefe and trouble , such as use to accompany the resisting of satan , are lesse , and his security more . there is a twofold peace of conscience ; the one ariseth from yeelding to satans tentation , after a man hath beene long sollicited by him . the other ariseth from victory by a constant resisting : the former is proper to the wicked , the other to the godly . thirdly , when sin begins to prevaile in a man more , which is then , when a man begins to have a fuller purpose of sinning afore-hand , lesse reluctancy in the committing of it , and when hee passeth over it more steightly , and with lesse griefe being committed . these are the signes of yeelding unto satan . now followes some helpes against him to procure the victory . first , wee must know that strong lusts will not be overcome but by a strong meanes . dangerous diseases are not cured but by strong potions , and more then ordinary medicines . many not considering this , have not gotten the victory over their lusts , which otherwise they might have done . lusts are of two sorts , some are naked and simple , cōming onely with their own force , stirre up thy selfe , that thou maist resist these , for so shalt thou bee sure to overcome . others are whetted on by satan , & his force doth accompany them , such a tentation was that of s. paul , 2 cor. 12. 7. he had a thorne in the flesh , and the messenger of satan to buffet him ; it is most likely that the corruption was in his nature before , but now it assailed him more powerfully in regard of the force of satan , which did accompany it . these tentations comming with more force then their owne , must bee resisted by us , with more power then our owne ; the chiefe meanes are two , first prayer , and fasting joyned with it to sharpen the duty , eph. 6. 18. secondly , the word diligently read , and meditated upon , for as the enemies are not carnall , neither are the weapons carnall . this word is the wisdome of god , and the power thereof may bee seene , prov. 6. 23. the commandement , saith salomon , is a lampe , and the law is a light : and reproofes of instruction are the way of life . psal. 19 ▪ 7. the law of the lord is perfect , converting the soule : the testimony of the lord is sure , making wise the simple . secondly , we must get strong reasons against our strong lusts , the lusts of our flesh are called deceitfull lusts , ephes. 4. 22. that yee put off according to your former conversation , the old man , which is corrupt according to the deceitfull lusts ; they deceive a man , and this is the reason they hold a man fast so long : therefore sinnes are called errors , and ignorances ; contrarily , the new man is renewed in knowledge , col. 3. 10. and have put on the new man , which is renewed in knowledge , after the image of god which created him . for the removing therefore of our lusts , the understanding which was before deceived , must bee rightly informed of the truth , and then bee confirmed in it by sound reasons : which being done , the understanding will change the will , and affection . so for the lust of anger , it is said to rest in the bosome of a foole , eccles. 7. 9. bee not hasty in thy spirit to bee angry : for anger resteth in the bosome of fooles . folly then being the cause of it , the readiest way to bee cured of it , is , by having the judgement rightly informed , which being strengthened with reason , will move the affections so s. peter calleth the lusts of the flesh , the lusts of ignorance , 1 pet. 1. 14. because these lusts proceed from their ignorance , they then who have their judgements truly informed , will with greater case , overcome a corruption by opposing strong reasons against it : but when a mans judgement is inclined to the contrary , then hee hath lost the victory for lusts get place . thirdly , wee must labour to undergoe willingly the tediousnesse of a tentation , and patiently expect , till god send deliverance . first this makes many a man weary , when hee sees , notwithstanding his resisting , that his corruptions grow stronger and stronger : but wee must know that our corruptions are not alwayes the greatest , when they seeme so to us : if when we truly resist them they seeme stronger , it is a signe wee have more spirituall feeling in us then before ; we must not thinke to overcome them without any trouble , for wee are commanded to crucifie our lusts , which crucifying necessarily imitates paine . secondly , this makes many weary under tentation , when after diligent use of the meanes , they find no fruit nor ease . but this should not discourage them , for the meanes will have their effect in the end . like as sinne though it lye quiet at the doore a great while , yet at length will call downe some heavy judgement ; if wee sowe to the spirit , wee shall be sure to reape of the spirit . none of our grones , none of our teares , which wee shed in this case will bee lost or spent in vaine , for god will put them in his bottle , as holy david saith , and will surely reward them see this in the example of cornelius , act. 10. 4. thy prayers and thy almes are come up for a memoriall before god. fourthly , we must avoide irksomnesse , wee must consider , that it is part of the obedience , god requires at our hands , patiently to undergoe a tentation , and therefore it behoveth us , of duty to doe it . finis . notes, typically marginal, from the original text notes for div a10015-e900 vse 1. vse . 2. vse 3. signes notes for div a10015-e2910 obj. ans. vse . vse . vse 1. vse 2. quest. ans. 1. vse 3. quest. answ. quest. answ. object . ans. 1. hindr. 2. hindr. 3. hindr. vse . the third generall . notes for div a10015-e4610 doct. reas. 3 object . answ. obj. ans. object . answ. object . answ. vse 1 ▪ vse 2. vse 3. grace to the humble· as preparations to receive the sacrament. preached by the late famous preacher iohn preston, doctor of divinity, and chaplen in ordinary to his mtie. master of immanuel colledge, and sometimes preacher in lincolnes-inne. preston, john, 1587-1628. 1639 approx. 114 kb of xml-encoded text transcribed from 88 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a09971 stc 20228 estc s106423 99842139 99842139 6769 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a09971) transcribed from: (early english books online ; image set 6769) images scanned from microfilm: (early english books, 1475-1640 ; 585:10) grace to the humble· as preparations to receive the sacrament. preached by the late famous preacher iohn preston, doctor of divinity, and chaplen in ordinary to his mtie. master of immanuel colledge, and sometimes preacher in lincolnes-inne. preston, john, 1587-1628. [2], 177, [1] p. printed by tho. cotes, for michael sparke iunior, and are to be sold at the signe of the blue bible in greene arbour, london : 1639. a different version of "the doctrine of self-denial" in "three godly and learned treatises" (stc 20221.7). reproduction of the original in the folger shakespeare library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng lord's supper -sermons -early works to 1800. sermons, english -17th century. 2004-04 tcp assigned for keying and markup 2004-07 spi global keyed and coded from proquest page images 2004-08 emma (leeson) huber sampled and proofread 2004-08 emma (leeson) huber text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion grace to the hvmble . as preparations to receive the sacrament . preached by the late famous preacher iohn preston , doctor of divinity , and chaplen in ordinary to his m tie . master of immanuel colledge , and sometimes preacher in lincolnes-inne . london printed by tho. cotes , for michael sparke iunior , and are to be sold at the signe of the blue bible in greene arbour . 1639. grace to the hvmble . the fourth sermon . lvke 9.23 . and he said to them all , if any will come after me , let him deny himselfe , and take up his crosse daily and follow me . in the receiving of the sacrament , our choise businesse is , to remember the covenant betweene god and us , and that hath two parts : first , the promise on godspart ; secondly , the condition on our part . the promise on gods part , and that is the gift of christ , whom hee gives as freely , as a man gives his lands to his heire ; now christ he comes not naked , but he comes accompanied with these three blessings . first , iustification , and all that followes upon that . secondly , sanctification , to whom hee gives christ , them he sanctifies with his spirit . thirdly , all outward things . now there is a condition required at our hands , and it is exprest by divers words in the scriptures , sometimes by the name of repentance , repent , for the kingdome of heaven is at hand . sometimes by the name of beleeving , beleeve me ; and you shall be saved . and here it is set downe by following of christ. all these are joyned together , for if you repent , you beleeve , and follow christ , and none can follow christ , without faith and repentance . now the occasion of these words , is this : our saviour had told them a little before , that hee must suffer many things ; he must die , & rise againe ; and then tells them the consequent of this , that they must not looke for a temporall kingdome , my disciples follow me , and i goe rough wayes : so that the maine duty that hee gives them here , is to follow him ; to this hee addes two conditions , or two causes , without the which wee cannot by any meanes follow him . first , hee must deny himselfe , that is , if a man will come to follow me ; the flesh will propound to him many things that are pleasing and profitable ; it will be as a rough byas to turne him aside , and therefore he must deny himselfe , and his owne flesh . and againe he will meete with many afflictions ; and for those hee must not looke out of the way , but hee must goe through these crosses , hee must take up his crosse dayly . the doctrine is this , that no man can have interest in christ , without selfe-deniall : if any man will will be my disciple , let him deny himselfe . although before you come to christ , there is nothing required , but a simple and bare desire . it is no matter for sanctification ; yet when we do come , he must then be our lord and master , and wee must follow him , denying our owne lusts ; and this cannot be without selfe-deniall ; and therefore it is that , that those that have failed in this point have not followed him . demas followed him a great way , but when he came to this selfe deniall , then hee left him , and embraced this present world , and this was the reason why paul followed him , because hee was willing to deny himselfe ; what was the reason that caleb followed god so constantly , because hee denied himselfe , and resolved whatsoever he saw , to sticke close to god , and his commandements ; and so abraham , hee left his country and friends cleaving to god. indeede if our will and christs will were coincident , then this might be without selfe-deniall , but being at oddes , we cannot goe together , for wee cannot walke together , not being agreed , and therefore wee must conforme our selves unto christ , his will must not be brought downe to ours , but our will is out often , and therefore it must be wound up to his . now the question will be what selfe-deniall is . to deny a mans selfe , is not to make himselfe his end , but god onely , and to renounce himselfe as sorry , hee is opposite to god and his wayes ; so that to deny himselfe ' is to deny the aversement the corruption & illnesse of nature , w ch is called the flesh , the body of death , and the old man , and the old leaven , which are a mans selfe ; and this the apostle meaneth , wee preach not our selves , but iesus christ ; that is , i preach not for applause and vaine-glory , to please my selfe by my selfe , here he meanes his flesh , which hee will not satisfie ; for when the apostle had told them of his vision and revelation , of such a man , said he , i would rejoyce , of my selfe i would not rejoyce . why should hee not rejoyce of himselfe ? because himselfe was nothing but a bundle of corruption in himselfe was no good but of such a man so renewed hee would rejoyce . but why is flesh called a mans selfe ? because it is so spread over all the faculties and powers of a man , and is predominant as the forme over the matter , for a man loves it as himselfe and fights against all things that oppose it , and nourisheth all that nourisheth it . but how is it possible that a man can deny himselfe , for in denyall there must be one to aske , and another to deny , there must be one denying , and one denyed ; himselfe must be denyed ? how can himselfe deny himselfe ? to this i answer , that there is in every man that is in christ a double selfe , and the regenerate man hath three natures . first , a common nature , neither good nor bad in it selfe . secondly , a spirituall and renewed condition , thirdly , the flesh and corruption . the meaning then is this ; common nature guided by the spirit and renewed nature is to deny the flesh , that is , the corrupt natures petition when both stand in competition the flesh is to be denyed , if the flesh desires honours riches and preferments beside the rule , then the flesh is to be denyed , but the spirit is to be heard in all his requests , and this is that , that every man must doe if he will be saved and there is not onely necessity but much reason why wee should deny our selves , as in every command of god there is much reason if wee could see it , so here is great reason for this . first in regard of god , god hath no causes , therefore hee may thinke himselfe the end : but every creature hath an efficient and finall cause : therefore it must not make it selfe its order , it is against the order of nature , and rule of things that the creature which is not of it selfe should make it selfe its end , being mans efficient cause is out of himselfe , therefore his end must needes be out of himselfe , hee should make himselfe god , and god an idoll : for if a man will set up himselfe , that is , will not deny himselfe , he sets himselfe above god , and makes a god of himselfe . we doe not worship god as wee as wee ought without wee deny our selves . in regard of our selves , because if wee doe not deny our selves wee destroy our selves , because when we yeeld to our selves wee yeeld to the disease , and when wee yeeld to the disease , wee destroy our selves ; this disease is the flesh , every man is aeger inter morbum & medicum ; now which is better for a a man to hearken to the spirit , the phisitian , or to the flesh the disease . this reason is taken out of the sixt of the galatians , he that soweth to the flesh , shall of the flesh reape corruption ; but hee that soweth to the spirit , shall of the spirit reape life everlasting . he that yeeds to his flesh doth destroy himselfe , for all the wayes of sinne leade downe to the chambers of death , that is , they bring death at the latter end , that is the fruit and wages of it at the last , but he that doth deny himselfe , doth best provide for himselfe , for he hath not onely the generall promise , but also the particular promise ; there is noe man that hath left house or brethren , &c. both in regard of our selves , and in regard of god there is equity for it : nothing is hard to a reasonable man , when hee sees a reason that it is best for him to doe it , hee is easily perswaded to it ; besides it is the greatest folly in the world , to goe about to joyne god and our selves together , god and sinne , god and other respects , for you loose both by this : for god hates such an one , and you finde no content in minde , neither can you serve your selves perfectly if you joyne your selves with god , and therefore you can have no absolute content , and there will bee a reluctancy which way so ever you turne . againe suppose they should both bee joyned , yet the more you gaine in the flesh , the more you loose of god and the spirit . now hee that hath any union , desires more union with god , and this cannot bee unlesse you have lesse union with the flesh againe it is needelesse to joyne god and your selves together , you may have enough in god ; you adde but a candle to the sunne and water to the ocean , and then you goe about an impossible thing for you cannot serve two masters , all your labour will be lost . amaziah walked in the wayes of god ; but hee lost all his labour because his heart was not perfect with the lord. but now it will bee objected , how is it possible that a man should deny himselfe ! in shunning sin may he not have an eye unto hell ; and in walking the wayes of god , may he have an eye to heaven ? to this i answer that we deny not but that a man may love himselfe , for its impossible that he should do otherwise ; for i●s impossible but that the will should bee carried to that which is good , or apprehended to be good : and it is a sinne for a man to hurt himselfe , it is a sinne for a man to kill himselfe , and every hurt is a degree to that , and god would not command that which is sinfull , and againe useth those as motives to seeke salvation . repent for the kingdome of god is at hand ; if you will come in behold here is a kingdome for you , feare not him that killeth the body , &c. the wayes of wisedome are wayes of pleasure : and lastly it is a plant that god himselfe hath planted in the hearts of men , and such plants as our heavenly father hath planted , no man ought to plucke up . this is the worke of nature , and that which is opus naturae est opus authoris , naturae . and grace doth not take away nature , gratia non tollit naturam , sed attollit , it doth not take it away but it reformes it ; it doth not extinguish it , but sets it in order , it doth not dry up this streame , but turnes it into the right channell , it doth not extirpate these plants , but as the horse rider takes not away the nature frō the horse , but doth guide him : so it takes not the desire of nature away , but guides it aright ; and if wee doe it in all desires of nature , wee must needs doe it in the chiefest desire , in the desire of salvation ; but we would have a man to deny himselfe no further then the want thereof doth hurt him . now the way to hurt your selves , is to make your selves the end , but the way for a man to doe good to himselfe , is not to follow his owne will , nor to seeke himselfe , but to seeke god , when his will comes in opposition with any command of gods : for that is the difference betweene a regenerate and an unregenerate man , the unregenerate man thinkes his best way to get comfort , is to rely on himselfe and the creatures , not to seeke it from god : but the regenerate man seeing the vanitie of the creature , and the fulnesse of god , rejects these things and onely followes god , and serves with a willing heart and minde : both seeke their owne good but a diverse way . is it so then , that none can have interest in christ without selfe-denyall : then first wee make this use of this . hence wee see that both cannot stand together , seeking a mans selfe and following iesus christ. hee that will follow mee must deny himselfe , there is an necessitie , chuse you which you will have , if you will follow mee you must you must deny your selves , and if you will follow your selves you must not have me ; the words are put in a necessary disjunction : therefore deceive not your selves in this , to thinke you may follow your selves , and yet follow christ. to deny a mans selfe , is if there bee any thing pleasing to him to part with it , for christ ; if there bee any thing pleasing , if a man be not willing to part with it for christ , hee cannot have christ and salvation : if any thing bee evill and hurtfull which hee most shunnes and avoydes , if hee cannot undergoe it , he must goe without christ. but if you aske what neede there shall bee of so generall denyall . i answer , these very words to deny a mans selfe shewes us so much : for to deny himselfe , is to deny the whole body of himselfe : wee must not deny some part of our selves , as pleasure and profit , which are but some branches , but we must deny all . and therefore you see in peter , that was the profession that hee made . lord wee have forsaken all and followed thee : if wee hold any thing betweene our teeth , wee must let goe our hold of christ. hee that will seeke praise and credit among men , must not have interest in christ. how can yee beleeve which seeke honour of one another , and seeke not the honour that commeth from god ; onely it will make him st●ll bee out of the way , when any such thing comes in competition . so the rich man in the gospell , because hee had set his heart upon his wealth , christ told him that time that he could not follow him . the light of the body is the eye , if the eye be single the whole body is light , but if the eye shall be darke , marke what is said there of a single eye , and what opposition is made ; an eye is sayd to be single in respect of the object , that is , if the eye bee single & look only on god , then all the body is light , that is , all his life is good , god counts his sinnes but infirmities . but if a man have a wicked eye , the opposition is if the eye bee double , but it is put in wicked , because a double eye is a wicked eye , that is , looking partly upon god and partly upon himselfe , then the body is darke ; and there is good reason for this : for it is impossible if a man doe not make god his utmost end to be saved , if he make himselfe his co-ordinate end , he then makes himselfe joynt god , besides this man will bee constant in all his wayes , and therefore is not pleasing to god. the reason why god regards them not is because they are not constant : a double minded man is unstable in all his wayes : who will regard him that is a friend to day and none to morrow ? god loves not such whose hearts are not perfect with him ; now no man is such that does not deny himselfe perfectly , if there bee any sweet morsell that he keeps under his tongue and will not part with it . if we have not interest in christ without selfe-deniall , then this should teach us to judge of things aright : it may seeme to rectifie our opinions ; it should teach us what to thinke when wee begin to give up our names to christ : wee must not thinke to goe to heaven in a feather bed , where wee may have elbow roome enough as it was our saviours precept we must lay the foundation before wee begin to build . so it was his practise , if any man came to him to tell him before what he should suffer afterwards : so when any one comes to him saying , good master i will follow thee , hee presently answers him , the foxes have holes , and the birds of the ayre have nests , but the sonne of man hath not whereon to lay his head : and when the young man came so prepared that christ began to love him . i but mistake me not saith christ , if you come to me you must deny your selfe , and that which is most precious to you which was his wealth : you must prepare your selfe for crossses , and not for crosses which should come now and then , but for daily crosses ; you must keepe your selfe for a rough way , that is , you must bee ready to goe up the hill ; you must be busie when your flesh would bee at ease , you must endure infamy and reproach when your flesh would have an applause , we must bee contented to bee hated among all men : a course of godlinesse is nothing but a continaull opposition of the flesh to doe something contrary to our selves . to thinke upon this aforehand will helpe us much , we are to resolve and say in the morning this flesh will put many sinnes against the spirit , but we must resolve to crosse our selves ▪ and at night let a man examine himselfe and say , what is it that my flesh did desire , and how have i denied my selfe . this should bee the course of a christian : if you will doe no more then that you are willing to doe its no thankes : such as serve god with their ease so long as it stands with their flesh , what thankes have they ? but wee must deny our selves and crosse the flesh , neither must wee doe this of necessitie , but chearefully : but wee must bee content to part withall , and thinke wee have a good bargaine too : as the mercant man sold all his possessions and went away rejoycing : that is , we must not onely doe a thing for christ for necessitie , because wee cannot otherwise have salvation , but also wee must thinke wee have got a good purchase ; many will say , rather then i will goe to hell i will deny my selfe : but wee must labour to see an amiablenesse in christ , a worth in christ to draw us along , or else wee shall faint , and count it an hard way , we must think the gaine of christ with the losse of all a good bargaine . but how shall a man bring his heart to this hard thing ? it seemes almost impossible , but if we were inlightned and could see things as they are , wee should doe it willingly , for that amiablenesse that is in christ. there are foure considerations why we should doe this and thinke it a good bargaine . consider the equity and justice of it , how unreasonably and unequally you deale with christ if you doe it not : christ hath bought us of our selves , not onely of the world and the devill , but also of our selves . wee are not our selves , we are bought with a price : wee are the temples of the living god , as god hath sayd , i will dwell in them , and i will walke in them , and they shall bee my people , and i will be their god : if a man will goe and sell himselfe to another man hee must not doe his owne worke , for then he shall wrong him that bought him . but i make no such bargaine with christ you will say ? you have , or ought to doe it , you have done as much in effect : for christ hath shed his blood for every man in this sense ; so that it is propounded before all ; and every man shall answer for the neglect of it : as it is , 2 pet. 2. there shall be false teachers among you , who privily shall bring in damnable heresies , even denying the lord that bought them , & bring upon themselves swift destruction . destroy not thy brother with thy meat for whom christ dyed : so for every man that it lies exposed to him , and he commits a double sinne that doth not receive him , &c. 1. he doth neglect him . 2. he doth not as hee is commanded . in the leviticall law if one bought a servant , and he in punishi●g him dyed under his hands , there was no law against him , for he was his mony . so wee may say of every man to whom the gospel is revealed , that hee is christs money ; yea christs blood ; for that is the price that hath beene payd for him , and layd out for him , and it is his fault that hee takes it not ; and hee shall be accused one day for one that tooke such a great price , & yet would not serve the lord iesus christ : for as much as yee know yee were not redeemed with corruptible things , as silver and gold from your vaine conversation received by tradition from your fathers , but with the pretious blood of christ. when christ saw you walking idle in vanity hee comes and buyes you to his service not with silver and gold , but with his owne blood , and this hee hath done to redeeme you from your vaine conversation ; but if any man walke vainely still , and does not follow christ , hee rejects christs price , and at the last day it will bee objected against him , that hee did not serve god for the price that hee had received . therefore let this move you to serve christ. but you will say , i see there is reason and necessitie for this , but i will not doe it yet , i will doe it hereafter . but consider christ hath payd the price for you , and hee hath bought all your life , not some one part , and as a man hired for a day doth not begin it til noone , hee doth the man wrong that hired him : so every man that doth not serve god in his youth wrongs god , let us not therefore deferre it , but doe it as sodainly as we can . it is good for a man to deny himselfe , for his life is more preserved in god then in himselfe , for else there were no reason for that commandement , love me more then thy selfe , and againe the perfection of every thing is in the end ; every thing is then perfect when it attaines its end ; now god is that end of every thing , and therefore of man , and man is to serve him though it bee with the losse of goods and losse of life , yea of life eternall ; for yet mans happinesse consists in the attaining of god his end , and so those places of moses and paul are to be expounded ; if thou willt not forgive them blot mee out of the booke of life , so it may bee to gods glory . so paul , i could wish that my selfe were accursed from christ , for my brethren , my kinsmen in the flesh , so long as any advantage would come to god , they cared not what became of themselves , and besides if a man should seeke his good in himselfe , he could not get it , for there is no bottome . and againe besides th●se reasons the scripture is plaine for it ; if a man would loose his life for me he shall finde it . this is the best way to provide for himselfe : the best way for a man to doe good to himselfe is by way of reflection to serve god and man with his fatnes , so he shall have a full recompence , a measure pressed downe and running over ; so that if a man would thinke with himselfe , what shall i doe now to get happinesse in this world , the way is not to get honour and riches , but to learne to deny my selfe , and how i may honour god , and how i may spend my life for his glory and his service , this is the wisest way to make our selves happy ; labour therefore to bee perswaded of this , and you will easily be perswaded to doe it . consider the emptinesse of these things that draw us out of the way , that sue to us , and are the byasses of our life , that carry us wrong , the sight of their emptinesse is a great helpe to us to deny our selves , for a man should consider what hee seekes , and that is happinesse , and where it is to be found , certainly not in our selves , for how many thousand are there who are still seeking to other creatures , and if wee finde nothing in our selves , then surely in nothing below our selves , as riches , pleasures , and honours , therefore wee must seeke something above ourselves and that is god , those things are called vanitie and emptie things that seeme to promise something and performe nothing , as those things are sayd to bee emptie which promise some satisfaction but deceive us , as an empty well , and empty clouds that seeme to promise raine but there comes none : so it is with the creatures ; all the world looke for some thing from the creatures , but that which wee seeke for is not in them , and god calls them empty . so the multitudes of them will shew that there can bee no perfection in them , for if they had any perfection , they neede not be so many , and though they would have contentment in them , yet they are but brittle as glasse , holding some comfort in them , which is quickly broken , and then our comfort falls like water upon the ground , which cannot bee gathered up againe . now if wee would bring our hearts to be perswaded of the emptinesse of these things , then surely we should doe it with ease : it was easie with salomon to deny himselfe in repenting , for hee saw the vanitie of all things , no argument will make us doe this , but onely the spirit of god when we are convinced by it , and then wee shall doe it with ease . by denying your selves you shall weaken the flesh and strengthen the spirit , that is , the more you yeeld to the flesh , the more you strengthen it , and the more you resist it the weaker it growes , and the more the spirit is strengthned , that is , the renewed qualitie that is in you . i but what motive is this ? what though the flesh doe get the superioritie and the spirit decay ? o but if you had eyes of judgement to see the excellency of grace and renewed nature , and the basenesse of the flesh , it would bee a very good argument . paul thought he had said enough to enforce the galatians , when hee had told them that the workes of the flesh were adultery , fornication , uncleannesse , wantonnesse , idolatry , &c. this is enough to make a man strive against the flesh for the workes of it are vile , not worth a man , but the worke of the spirit it is love , joy , peace , &c. some men seeke excellency in health , wealth , earthly wisedome , but yours lies in the spirit , the more you enlarge the health of your soule , and the more you deny your flesh , the more you weaken your disease , for the flesh is but a disease , and therefore christ is sayd to come and heale the sicke , and the word of god is called balme : now where there is mention made of a phisitian and a remedy there must bee a disease , and that disease is this flesh . and the more you begin to deny this flesh , the more you escape that which you most abhorre and are ashamed of , namely death and sinne , first sinne , what fruite have you then of those things whereof you are ashamed : for the end of those things is death . shame indeede is the correllative of sin , and where sinne is there is shame , and no where else : the second is death and sicknesse , and death and trouble , and all steps and degrees thereto , but if you walke in the spirit you have glory and life eternall , and all the comforts of this life , as steps and degrees thereto , to conclude all therefore resolve to deny your flesh and all his requests . and know thus much , that it is a very difficult thing , for the flesh is very neare and deare to us : it s hard to deny a stranger or a friend , harder to deny a childe or a wife , and therefore much more hard to deny our selves : againe the flesh is importunate , & comes with a bribe in his hand , as ease , or profit , or pleasure or such like , & our hearts are quickly drawne to such ; as iron to the loadstone ; againe it s cunningly helped by the slight & pollicy of the divell , and therefore it is that s. iames calleth sensuall wisedome , devilish wisedome , because the divell joynes his wisdome with it . therefore goe about this as an hard worke , deale hardly with it : as the prophet bids them with the messenger that came from ahab , shut the dooers on him , admit no conference with him , shut thy eares against the perswasion of the flesh , and wicked men , give it no hearing . the flesh is ready to suggest reasons , but we must not hearken to it : so paul when hee was to goe about a hard matter , i did not conferre with my flesh saith he : we see that it was his practise when his friends entreated him not to goe up to ierusalem , what meane you to weepe , and to breake my heart , for i am ready not to be bound onely , but also to dye at ierusalem for the name of the lord iesus : he would admit of no conference with them . so david when ioab and abishas would have taken off shimeihs head for cursing him , what have i to doe with you yee sonnes of zerviah saith he : and so did iesus christ when peter came to him master pitty thy selfe , what have i to doe with thee saith he ? thou knowest not the things that belong to god , he would admit of no conference with him , the best is to deny our selves , to give peremptory deniall , have no more strength then our mother eve , shee was tempted by admitting plea wih the divell and the flesh : if wee thinke of our sinnes sathan will bee ready to suggest reasons , distinctions and evasions to make us walke upon the brinke side , and then wee fall unawares into the pit . so the prophet which god sent to bethel , when hee had conferred with the old prophet , hee was enticed to come backe and eate with him , which was his destruction ; when as indeede hee should not have conferred with him , kept himselfe close to the commandment of god : nothing is worse then a peremptory will in a bad cause , and nothing better in a good cause . casta est quam nemo rogavit , shee is a chast woman that carries herselfe so , as that shee admits of no man to sollicite her . so wee should carry of selves so that the devill dare not to attempt us . thinke that you shall be overcome it is hard and difficult , it is good to bee jealous over our selves in doubtfull things . if all that are christs disciples must deny themselves , hence then this will follow that our selves are prone exceedingly to evill : we are ready in every thing to act our selves , wee are ready to preach our selves ; our flesh will have one hand in every thing , it will have an oaer in every boat. there is nothing to doe but the flesh will put it selfe forth ; what the apostle saith of envy the flesh lusteth after envy ; wee may say of every sinne that the flesh lusteth after it . take heede therefore to your selves ; as our saviour bids us take heede of men . so we must take heede of our selves , nothing will ●eceive us so soone as our owne hearts . the heart is deceitfull and wicked above all things , who can know ? looke on the most deceitfull thing that is , the heart is more deceitfull then that . if you have a servant that will deceive you , you have an eye continually upon him . if there be any thing , wherein you may get applause and credit ; how ready are wee to doe it , but if there be any things that appertaine to the glory of god , how backward are we , how ready to finde out excuses , twenty lyons are in the way in such a case ; if wee have a minde to doe any thing though the lawfulnesse bee doubtfull , yet we have distinctions and evasions for it , otherwise christ would not command us here to deny our selves ; i but you will say , how shall i come to discerne this medling of the flesh ? it is true some things are evidently good , and some things evidently bad , but in things ambiguous it is hard to discerne the flesh , a man may desire such a preferment , and think he does well , but yet this desire may be from the flesh , and therefore there are some rules whereby wee may discerne whether our desires come from the flesh , or no , and how wee may doe them . if you finde the desires turbulent , it is a signe they come from the flesh ; for the desires of grace are like them that come from pure nature ; as rachels desire , give mee children or else i dye : the vehemency shewes it came from the flesh . when the desires are hasty , it is a signe they come from the flesh , for it is the property of the flesh to runne without his errond , to goe without his rule , the foole rageth and is carelesse , where is a wise man saith salomon that ponders his wayes : we cannot goe about that which is good , without consideration . i considered my wayes saith david , and turned my feete into thy testimonies , if our nature were good , the more hasty it is to any thing the better it would be , but being our nature is bad it is likely the hastier it is to any thing the worse the things . if you finde the thing desired to strengthen the flesh ; it is from the flesh ; if it strengthen the spirit then it is from the spirit ; if it weakens the spirit and workes in us any indisposition to doe any good , as to pray , toward the word and such like , then it doth not come from the spirit . consider what you doe in like cases , where you have no selfe respect , wee may do many good things , and yet have selfe respect in them : for example iehu was zealous enough for god , so long as he expected a kingdome , that pricked , but when it was gotten he fell to idolatry . and so those they were ready to fast and pray , but there was selfe respect in it : they assemble themselves together , but the prophet saith it was for corne and wine : and so they were ready to follow christ , but it was because they eate of the loaves and were filled , many in sicknesse and trouble are ready to pray and to seeke god , but when the storme is blowne over , what doe they then ? by this wee may learne somewhat to judge whether the desires come from the flesh or no. hence learne how to judge of your condition , whether you are in christ or not . christ puts it as a necessary condition to deny your selves . it is a sure rule if you deny your selves you are in christ , if not you have no part in him , but here every man ( as it is the part of the most unsound to flatter themselves ) will say he doth not professe himselfe , no body will grant that hee doth please himselfe . therefore for the tryall of this , take these rules . if you will know whether you deny your selves or not , first consider whether you are throughly humbled , vile & little in your owne eyes : such a man is not angry because hee hath no more grace but wonders he hath so much . he lets god deale with him as hee lists , if hee will have him to be disgraced willing to be shifted from vessell to vessell , from condition to condition , so hee have god in heaven , what becomes of him hee cares not . he counts christ his greatest good , and sinne his greatest evill ; he cares not what he looseth so hee can get god , such a man will deny himselfe , and no man else ; we may see this disposition in paul , if god will not have him preach in bithinia , what desire soever he hath , he will not doe it ; if god will have him shut up in prison hee is content , whatsoever it was hee would doe it . so in david we shall finde the same disposition ; if god will take away his kingdome from him let him doe what seemes good in his sight : if god send shimeah to curse him , god the lord hath bidden him curse david and let him doe it : and when hee was loaden with reproaches , hee was a dumbe man because god did it . and his words to m●chal shew the reason of it , i will bee more vile then this , and will be low in mine owne eyes and sight : this shewes he thought himselfe vile before , but yet because god called him to it hee will bee more vile , but take a man of a contrary disposition , that hath a proud heart , that will have such a thing or else all is marred , such a man will not deny himselfe ; if god come to him aske his credit or riches or any thing else , hee will not doe it , hee resists god , and god resists him . but god gives grace to the humble , that is , he shews favour to him , & whatsoever he asketh he will grant him . secondly , if you would know whether you deny your selves , consider whether you doe it in time of difficultie , when lust and oppertunity meete together ; it is no matter what you say in cold blood , a pilots skill is in time of tempest , and a souldiers valour is in the heat of a battle , when you have no occasion to bee intemperate it is nothing , but when a faire way is layd open to you , and you can deny your lust his opportunity , it shewes you deny your selve . to professe christ in a wicked and adulterous generation , when he hath some opposition to the contrary , is a tryall to a man. if a man can hate all sinnes , so as hee would not commit any for the greatest gaine ; as david would not touch the lords annointed for a kingdome : when he would not omit the least good to avoyd the greatest evill ; as daniel would not omit prayer for the saving of his honour and of his life . see what you would doe when the lord and your flesh stand in competition ; when the conscience shall bring you a message , the lord hath neede of such a thing , and the flesh shall say , i have neede of such a thing contrary to it , what should wee doe in such cases ? indeede it is no tryall else except a man bee earnest with himselfe , when hee importunes hims●lfe , when a man is easie to deny himselfe i●s no tryall , set your particular humors , your personall sinnes ; if you set your selves to deny them ; when god would try abraham whether hee preferred his will , before his owne will , he tries him in that whereon his affections were most set , the offering of his sonne isaac and thereupon god pronounceth the sentence i know that thou lovest me seeing for my sake thou hast not with held thy onely sonne . if there bee any thing on which our hear●s are more set , god tries us there , if we deny our selv●s there , then wee have the selfe denyall . consider whether you are willing to bee fully enlightned : whether you are content to have a through information to sift the matter to the branne , then you have this selfe deniall , but when he hath secret whisperings in his conscience , and yet will shut his eyes , will not see to and fro , this man whatsoever he pretendeth hee sinneth against his conscience : therefore consider this in balaams case , if wee looke upon balaams carriage he seemed to deny himselfe as much as a man could doe , if thou wouldest give mee this house full of gold and silver , i could not doe except god commanded mee : but he would not seeke this out , hee sought the wages of iniquity , there was a crevis of light , but hee would not search out the truth , such a case was that of iohanan , hee came to ieremiah and said unto him according to all things for which the lord thy god shall send thee to us , whether it bee good or evill , wee will obey the voyce of the lord god : ieremiah comes and tels him againe , this is the businesse , but withall i must tell thee you dissembled in your hearts when you sent me to the lord your god , he discovers his hypocrisie to him . to bee throughly informed , to sift the things before you doe it is a signe of selfe denyall , it is ill halting before men , but god hee knoweth the spirit , so the meaning of the flesh and mans conscience , gods witnesse will finde us out . therefore of the ministers of the word saith saint paul , we approve our selves to the consciences of men , not to the wits , humors , and wills , but to the consciences , and the truth will alwayes joyne together . let us not shut up this truth in darkenesse , he that doth truth saith our saviour commeth to the light that his deedes might bee manifest . it is a metaphor taken from such who when they would throughly know what cloth it is they hold it up against the sunne , to see if it bee moth eaten or not , or whether it have any other fault , therefore take heede of false pretences . a man if hee were convinced of them hee would bee more carefull and religious in his wayes , but he thinkes it superstitious , hee would bee more wary of his company but hee ●akes it , for morosity and nicenesse , but if you would sift your selves there would be some signe of selfe denyall ; but now for what end is all this ? it is not to discourage any , it is not for the end that any should bee dejected in the wayes of god , it is not for destruction , but for instruction ; it is for this that you may judge aright of your selves , but now at last you will beginne to s●y , i would doe this duty if i knew how to performe , and therefore i will shew you how to deny your selves . if you will bee enabled to deny your selves you must get another man into your selves then you have by nature . if a man hath nothing but that which hee hath by nature , his flesh , sinne , and corruption and the outward bulke of soule and body , whereby he consists when there is nothing else in a man , when he hath no other selfe in himselfe , then it is impossible for him to deny himselfe , but if a man hath another man in himselfe if hee have the regenerate part in him then this is easy , let a man reckon the regenerate himselfe , then hee will let all goe , rather then let himselfe be destroyed : he will bee sure to keepe sinne off , for that is it which destroyes him , hee will be sure to maintaine a good conscience . but now take another man a common man , that hath nothing given him but the bulke of the body , that is satisfied with meate , drinke , and cloathing , and house and friends , and the flesh and sinne , hee will let all goe that destroyes himselfe , god , christ , faith , and a good conscience , and all , and therefore wee are to judge aright of ourselves , as the apostle , it is no more i that doe it but sinne that dwels in mee : the apostle counts the flesh a troubleblesome guest , hee would gladly be rid of him : and so we know that if our earthly house of this tabernacle bee destroyed , we have a building given us of god , that is , an house not made with hands but eternall in the heavens , that is the regenerate part so long as that is going up it makes no matter , though the outward man suffer much : so long as this new building is goeing up it makes no matter though the old one be pulled downe , but when a man hath no such new building going up , he hath reason to keepe up the old , let a mans judgement bee right , let him conceive that to bee himselfe which is in himselfe , and then it is easy to deny himselfe . you never deny your selves but you are great gayners by it , and let a man yeeld to the flesh and hee looses by it , and that is the reason that is given verse the 24. and in other gospels who soever shall lose his life for my sake shal save it , but when a man shall save his life , his libertie , his credit when god calls for it , shall be but as a flower : god wil blow upon it & he shall quickly loose it , hee that will save any of those he shal quickly loose them , god will so bring it to passe in the end , if you would consider that promise , whosoever shall forsake houses or brethren , or sisters , or fathers , or mothers , or wives , or lands for my sake shall receive an hundred fold and shall inherit life everlasting , there would bee no difficultie in this thing . but you will say wee see such as wal●e most perfectly most deny themselves , a●e most despised , most trampled on , but this is no good argument . for as in the midst of all contents god can fill our hearts with bittern●sse , so in the midst of all wants god can fill our hearts with all comforts , as tribulations abound so comfort abounds , the apostle paul found this so , he had his consolations abounding when his afflictions increased . consider with your selves whether any man lost any thing by denying himselfe to honour god. did abraham loose by it , by denying himselfe in his sonne isaack ? no his sonne was given him ; was salomon a looser by denying himselfe in riches and honour , when he asked wisedome to governe the commonwealth ? no , he gained all ; did ioseph loose by denying himselfe in his lust . though for the present to lose by it being cast into the prison , yet that was but a step to his honours . none ever gained by yeelding to the flesh : as ruben by yeelding to his lust , his father tells him , rueben thou art my might , and the beginning of my strength . thou shalt not be excellent because thou wentest up to thy fathers bed , thy excellency is gone : hee should have had a priesthood because hee was the first borne , but hee lost it , for levi had it : he should have had the kingdome but lost it , for iudah had it : hee being the first borne should have had a double portion , but he lost it , for ioseph had it ; thus he was a loser in it , though at first he seemed to gaine . now if these things be setled in us we shal come easily to deny our selves ; now that you may be perswaded to this , cōsider two things . consider all these creatures , wherein you see comfort can neyther doe you good nor hurt without god , there is nothing that doth good but the blessing of god , or the cursing of of god , that is , no creature can comfort unlesse god bids it comfort us : for that is the blessing of it when god must say refresh him , comfort him , strengthen him , or else it cannot doe no good . i am the lord who shew mercy , judgement and righteousnesse , he shewes mercy not the creatures , therefore wee had neede to deny our selves in any thing that is contrary to him . the creatures are but instruments , and you know all instruments worke by some efficacy , which they receive from their efficient cause , they comfort with borrowed comfort , as the ayre inlightens with borrowed light , and the water heats with borrowed heate . if you get your requests , riches and honours , and pleasures to you , eyther they will be snares to you , or crosses to you , we cannot promise our selves good from them as they come from gods promise , but onely from his mercy . so on the other side , when we deny our selves , we can have no hurt by them , unlesse god bids them hurt us : let the axe be never so keene , yet it will never doe any thing , except the carpenter takes it in his hand and sets to the work , so the tongues of men , though they bee as sharpe as a sword , yet shimei cannot curse david till god bids him curse him . put case that they will hurt you or doe you good , yet all things wherein god bids you deny your selves you must , god hee keepes all things , commit therefore what thou hast to him , put them into his hand . it was the speech of a great and wise man when he fell from the favour of the king , if i had served god , as i have served the king , i had not come to this , that is , had i committed the kings favour to gods keeping i should not have lost it : there is no change here upon earth but there is first a change in heaven : except there bee an eclipse first there , you shall finde none here to helpe you to deny your selves , labour to act these three graces . first the knowledge of god. secondly faith. thirdly love . labour to act them , stirre up in you first the knowledge of god , consider that you shall finde him worthy , that you should deny any thing for him ; consider that hee is the fairest often thousand : as a man faith of a friend that hath done much for him , that hath ventured his life for him , if that friend should come to him , and aske him any thing , if he have any ingenuity in him , he will say let him have it , for hee is worthy of it , so must wee doe with christ. thus paul argues this , i saith that every one of you saith , i am paul , i am apollo , i am cephas , & i am christ : is christ divided ? was paul circumcised for you , that is , those men are not to bee named with christ , hath not hee beene crucified for you ? is not worthy to be looked after before other men : so david when hee offered a masse of gold to the building of the temple , out of my poverty saith he i have offered unto thee . why , because hee thought god worthy of all , and more then hee had , therefore he thought himselfe poore . secondly faith , labour to act that , consider the reasons of those great denyers of themselves , they did so more then wee because they beleeved more ; what was the reason of moses selfe denyall ; hee feared not the fiercenesse of the crosse , because hee saw him which was invisible ; that is , hee beleeved the anger of god was greater then the anger of , pharaoh . and that the love of god was greater then the love of pharaoh , and therefore hee had an eye unto the recompence of reward ; goe and sell all that thou hast , and thou shalt have treasure in heaven ; christ bids the young man in the gospel , if hee had beleeved he would have done it , for the saints they suffered with joy the spoyling of their goods , knowing in themselves how they have a better and more enduring substance : so paul they wondered that hee had endured so much , but he saith therefore wee labour , and are rebuked because wee trust in the living god , which is the saviour of all men , especially of such as beleeve . let a man stirre up his love , that will make him move him to deny himselfe , we know what is sayd of love there . love suffers long , it is bountifull it seeks not her selfe , it will deny her selfe for christs sake as paul did . the love of christ carryed him thorough all bonds ; and afflictions were nothing to him ; if a man would labour to encrease his love , the more love the more selfe denyall , and the more knowledge the readier wee are to deny our selves . lastly , when you come to any particular case wherein you come to deny your selves , bring arguments , give not over till you have brought your selves to some conclusion . for this consider these things . first , put case you deny your selves in any pleasure , you gaine more pleasure by it , for no man ever loosed by denying himselfe , for he doth gaine peace of conscience and joy in the holy ghost . secondly , consider if you deny your selves you doe wipe away your blot , and it is a great matter to keepe your selves blamelesse with god and spotlesse with the world . thirdly if you give way to your inordinate desires you shall bee subject to a hundred indigences , and it is a mans happinesse that he meets as little as he can , but to stand on his owne bottome . againe consider if you deny your selves , in such a case , you are freed from the greatest bondage that can be : as paul said , you will not be brought under the power of any thing by denying your lusts , you gaine the greatest freedome that can be . againe consider if you yeeld to your selves in any thing , where your affection is inordinate there your crosse will be ; as ammons crosse was in his tamar , absoloms in his kingdome , david in his absolom , strong affections bring strong afflictions . last of all consider , if you yeeld to such a desire it will never make an end , for you doe but adde fewell to the fire ; the greater the fire is , the more fewell it requires , and there is no way to extinguish our desires , but to put out the very sparkes of our lust ; therefore in any particular case of lust , never give over till you have brought your selves to this resolution , whether it is best to deny my selfe or not to deny my selfe . finis . grace to the hvmble . the fifth sermo● . lvk. 9.23 . and he sayd to them all , if any will come after me , let him deny himselfe , and take up his crosse daily and follow me . a second doctrine is this , that the wayes of god are full of crosses and difficulties , for christ would not give them a warning to no purpose : hee would not tell men that they that come to him , must take up their crosse daily and follow him , unlesse his wayes were full of difficulties . the third doctrine is , that notwithstanding this difficulty wee must goe thorough the wayes of god though they bee never so full of difficulty and crosses . they are full of crosses and that in foure respects . it must needes be so from gods providence hee hath ordeined so , it is his will that all those that are members of his sonne , and have interest in him , should bee made conformable to his sonne : and hee through many tribulations entred into the kingdome , so should they , and if there were no other reason wee should rest in this : for in many things wee have no reason but gods will : as thou hast hid these from the wise and men of understanding , and hast revealed to fooles ; even so father for thy good pleasure was such : and partly hee doth it that there may bee a witnesse borne to the truth : now there is a twofold witnesse . first , a witnesse in words which may bee done without crosses . secondly , a witnesse in deedes , when with mans blood there is a witnesse borne to the truth , and this is called a good witnesse ; christs witnesse is a good witnesse , before pontius pilate , for it is better then that which is in word onely and to this end god sendeth crosses , that hee might give witnesse to the truth . and againe that those that are appointed , might be tryed , that those that are good might bee knowne : as it is sayd of heresies , there must be heresies even among you , that they which are approved among you might bee knowne : so it may be said of crosses , there must bee crosses , that the true members might be distinguished from the worldlings , the gold from the copper . it must needes bee so if wee looke upon the nature of the thing : no duty but hath one crosse joyned with it : if wee come to reprove a man which must be done , yet this will bring losse of credit , friends , liberty , and life , as it did iohn baptist : it cost him his life ; wee must preach and professe christ , which will bring trouble , ignominy , and persecution , as it did paul , as it did christ , as it did daniel , wee must keepe the commandements and walke downe right with god , and yet this will breed us much trouble , this will cause us to be loosers , when others are gainers : it will cause us to loose many advantages , which we might gaine with wicked consciences . it must needes bee so in regard of the world , the world hates them , the world loves her owne , and they are opposite to them : if they were not opposite to the world , or able to resist their forces it might be otherwise , but the saints are of low estate , and where the hedge is low every beast will leape over . the godly are antipodes to the world , they are of a contrary condition , and disposition to the world ; and therefore it fareth with them as it did with christ ; when christ is come then the thoughts of many hearts shall be opened , that is , to oppose ; for before christ came they thought no hurt , and so it is with the saints that are the image of christ , that have the same spirit with christ , that doe the same things for kind , though not for degree with christ. it must needes bee so in regard of the saints , they neede this to keepe them in order , they neede humiliation , and they neede a renewing of their repentance , they had neede to bee chastised for their sinnes past ; as we see in david , also to keepe them from future sinnes , that they might keepe the flesh low ; for god does with his saints as shepherds do with their sheepe , the shepherd sometimes sends his dog onely to barke at his sheepe , if that would doe it , but afterwards hee sends his dog to bite them too , onely to keepe them in the right way . so doth god with the saints to keepe the right way , so that if you joyne all these together , the providence of god , hee will have it so , the nature of the thing , scarce any thing but is hard , the hatred of the world , and the condition of the saints , that they are to bee kept in the way , from straying out of it , wee shall finde that the wayes of god are full of crosses . i adde they are full of difficulties , for as those wor●ds , take up your crosse daily and follow , shew they are full of crosses , so these words , you must deny your selfe , shew they are full of difficultie . they are full difficultie in these respects . first , because the law of god is a pure law and straight , but our natures are corrupt and sold under sin ; now when such a nature is to bee brought to such a law , then there is a difficultie : if the law were a leaden rule to bee bent to our disposition , then it were not hard , but it is a straite rule and wee must bee conformable to it in all things , and therefore it is difficult . if we looke upon our affections , they shew that it is a difficult thing ; they are apt to be distempered , and quickly stirred up , and when they are distempered , not easily quieted , hardly ruled ; our affections are ready to take hold of every twig , to stay us in our wayes ; so that our affections are moved upon every occasion , to love when wee should not love , and to love and to over-love , and to joy and over-j●y ; we are apt to mourne and to overmourne , we are ready to speake and to over speake : as a barrell of beere if you stirre it , all that you draw out of it will bee thicke , and taste naughtily , because it was stirred ; so it is with a mans affections , they are ready to bee distempered upon every occasion , and then his speech and all his actions are out of order . in respect of our nature ; in a man out of christ there is a common nature and a corrupt nature ; and in a man in christ there are these two things though there bee something else . now all the wayes of god , all the duties of new obedience are above common nature , now it is a hard thing to doe a thing beyond our reach , to goe up the hill must needes bee difficult : & againe they are contrary to corrupt nature , and where contrariety is there must needes bee reluctancy , and where that is , there must needes bee griefe , and all griefe is but a certaine revitency to the will , and where this is there must needes be difficulty . consider it comparatively and it is difficult , if wee compare religion with other things ; as take other things whereto our natures are agreeable , there is a difficultie in them if they be excellent as manuall arts they are hard . a man must serve apprentiship of seaven yeares , and labour very hard ; and so in liberall sciences , to get sciences is a difficult thing , there is much labour to get much wisedome in these artes , there is much trouble and griefe of the flesh : now religion is an art above all , much more harder then all these , and much more difficult . the varietie of imployments a christian is occupied in , shewes that the way is difficult , a christian must bee content to doe every thing , and to suffer any thing , hee must learne to bee in low estate and high estate , to be in riches and poverty , hee must learne to want and to abound , now to doe all this is difficult ; may bee a man cares not for poverty , when hee hath riches , but when riches doe encrease hee sets his minde upon them readily : it s hard for him to resist , the world comming upon him , and though hee can doe this let passe riches too , yet it may be in a matter of praise , he can bee content to have praise , and seeke it where hee should not , and if not so , yet disgrace againe and an ill report that is a hard thing to beare , or againe it may be hee can beare ill report , yet hee hath some thing which hee doth desire much , and hee cannot leave that , some delight that is connaturall to him , some lust that is deare to him , therefore to keepe a mans heart aright in all must needes be difficult . and againe the paucity of those that goe with us shew that it is difficult , wee have no company , there are so few to bare us company , and not that onely but the multitude of those that are against us , we goe against the croud , against the streames of the world , and where a multitude is against us , there must needs bee shame cast upon us , though they bee in a wrong way ; and this is sufficient to shew there bee many difficulties in the way to heaven . now there are two questions to bee answered before wee come to the uses . this may first be demanded , how this can come to passe that the wayes of god should bee difficult , whereas the wayes of wisedome are pleasure and all her pathes prosperity , that is , a man takes not a step in the wayes to godlinesse , but there is some delight in them , there is prosperity that attends upon the wayes of godlinesse ▪ so againe christ tells them his yoke in as easie yoke , and his burden is a light burden , and the reward of such as feare the lord is life , honour and riches . for answer to this the wayes of god are pleasant in themselves , and the reason why wee finde them not so , is from the distemper of our nature , we finde them so distastefull , because of the badnesse of our nature even as you say of meate and drinke , if any man aske you what , is not the meate sweete , yes , but to a weake and sicke stomacke they are most unsavory a sicke man cannot endure meate and drinke , and he takes it for the greatest injury you can doe him to set them before him . and dowe not say of light it is most pleasant ? as it is indeede , but if a man have sore eyes , nothing is so unpleasant to him as light : so it is in the wayes of god , they are light they are most pleasant in themselves , but to those that have sore consciences they are the worst of any things . but are there none that finde this pleasure ? yes , there are some that are removed out of their sicknesse , those that have a desire to keepe the law of god finde this pleasure and content as the apostle speaketh of wisedome , wee speake among you that are perfect : so we may say of all the wayes of god , though to carnall men , to sicke men , to wounded men , to those that have a sore conscience , they are not pleasant , yet to the perfect they are pleasant , that is to those that have attained to the highest pitch of a godly life , but those that are sincere and upright , for so ( perfect ) is taken in that place . if the wayes of god bee so full of difficulty and crosses , how can a man undergoe them ? this is the way to make men affraid of the wayes of god ; it is a hard thing for flesh and blood to doe all this , and who shall bee religious , and who shall bee saved , if all this be true . for answer to this as christ sayd to his disciples , a rich man shall hardly enter into the kingdome of heaven , that is , a man that sets his heart upon riches , whose heart is not in his owne hands should turne when he would ; for to doe this to walke in these wayes of god , with man it is impossible while hee is left to his owne strength , yet it is most possible with god , but how is it possible ? for answer to this , foure things there are which makes it easie . it is possible if god give you a new nature , yee shall have new affections , and new delights , if wee have a new law given us , wee shall have new delights in it , and then wee shall doe it with delight and facility . if you consider that though the toyle of christians , and it being taken alone , and it doth make them of all men most miserable , as the apostle saith , if we have our reward here we are of all men most miserable , yet if you put into the other end of the ballance , that which wee have for reward , that w ch . accompanies the paines , they are made sweete . as it is with the merchant man , tell him of the danger he must undergoe , then it is difficult for him to undertake , but he considering the gaine hee shall get by his travaile undertakes it : and so the covetous man greeves to breake his ease , but the gaine sweetens all the toyle , for we say , finis dat amabilitatem medijs , let a man looke to the end , and it will sweeten the whole labour : so phisicke though it bee bitter , yet considering it procureth our health , it is easily taken of us . though the wayes of god are odious to the flesh , yet if we looke to the crop , the gaines , the victory that followeth , then wee may walke in them with ease . if the burthen be heavy yet if a man have a new sufficient strength given him , hee rasily beares it . if you put a heavy burthen upon a child having but a childes strength it will presse him downe , but give a man strength and he will easily bare it . set a man to doe a work and if he have no skill then it is hard to be done ; but if he have skil & the art , then hee doth it with ease , so if god give strength equall to the burthen , which he layeth on us , then wee doe it with ease : if god give new habits , new graces , w ch abilitate us & make us to beare the burthen . for a man to part with the things , that are pleasant to him according to the the flesh , with the things that he prizeth much , that he thinkes his life , and his safetie consists in , while he thinkes of them , thus it is hard to deny himselfe : but let a man bee enlightned once and they bee shewed him , to be onely as vanishing things ; while hee sees them as vanitie hee will dispise them ; and therefore the scripture calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; no man grieves at the flowers which are within his hand ; or for the losse of some counters , or false treasure , or that the shadow perisheth . now the things of the world are like to these as saint iames saith , the rich shall vanish away as the flower of the grasse , that is , though hee be glorious for a time in the sight of all men , and in his owne conceite , yet this beauty presently perisheth , and so a man must reckon of his treasure , but as some counter or counterfeit treasure , as that place declares . if we have not beene faithfull in the unrighteous māmon , who wil trust us in the true treasure ? intimating that the other is but a false treasure , that is , that it is but copper , that is , but a counter , it is but a counterfeit thing : so againe the things of this world are but shadowes , the best of the wicked are but as a shadow ; now when one comes home to christ hee sends his spirit into his heart , to inlighten him , which shewes him the vanitie of these earthly things , and then hee is willing to part with them . now wee come to the use of it ; first then learne hence to prepare for crosses make account of them , that is wee must not looke for pleasure here , seeke for great things here , our great things are layd up in heaven . in the world saith christ yee shall have trouble , that is , here you shall have crosses , if you will be downe right in your profession , and walke in the streight way of the gospel ; you must resolve to part with those things that are most pleasant to you , and to undergoe those things which are most unpleasant to you , when you resolve to serve god with a perfect heart , you must make account to beare whatsoever crosses shall come ; and if any better thing come you must count that as gaine ; looke about and consider what is deare to you and resolve to leave it : and know that when the knot is tied between god and you and the band be made , then you are engaged to this ; it may be god will not bring you to it , but you must howsoever prepare for it ; shall a souldier goe to war and not make account of enemies ? hee is no good souldier that resolves not to dye in battell : shall a pilote goe to sea and not resolve for a tempest ? aristotle speaks of a fortitude which comes from ignorance when they see the thing more difficult , and their strength lesse then they thought of , they presently desist ; and so wee finde it with many christians because they considered not before of the danger , they leave off the good way that they began to walke in ; many a man goes out of egypt , leaves the flesh , and resolves to take a new course but hee dyes by the way , and never arriveth at heaven , by reason of the difficultie he meeteth with never expected , therefore say with your selves though sommer be now , yet winter may come , though it be faire to day , yet wee know not but a storme may come before night , prepare therefore for a storme in a faire day . we should learne hence not to mistake the wayes of god , for though the wayes of god bee full of crosses , then certainly that is not the way to heaven , which most men goe ; it is not for naught that our saviour saith , cursed be you that have your heaven here , and that laugh here , the meaning of those words is this , as if he should say , it is impossible to bee a true christian indeede , and enjoy that carnall pleasure , wealth , and ease that others doe , otherwise there were no end of those words if they might bee joyned together : the rich men are blamed for that they lived in pleasure on the earth , yee have lived in pleasure upon the earth : and in wantonnesse you have nourished your hearts as in a day of slaughter , that is , you may looke for pleasure in heaven , but if you looke for pleasure here on earth you shall never goe to heaven . and if you goe to a place , and if it should be told you that the way is full of danger , of narrow bridges and stiles , full of theeves and syrens , baytes to entice you away , if you meete with none of all these , you may justly suspect you are put out of your way ; so it is here , for if the way of god be such a way , a way full of difficulties and full of crosses , and you enjoy pleasure and ease , you may conclude you are out of the way . i but this is to such as are indiscreet , that know not when to speake , and when to hold their peace ? but will not discretion helpe me ? & yet if not that ? will not a mans innocency and good parts helpe him out ? i answer , none of all those will doe it : if you looke upon david , he was a man of as great wisedome and discretion as men are usually capeable of , and it is sayd of him that david behaved himselfe wisely , and was accepted in the sight of all the people , and hee was a man of excellent parts , an excellent souldiour , an excellent musitian and he had honour enough too . david hath slaine his 10000. and yet for all this , he was subject to the obloquies of men . and if this example will not serve the turne , then looke to iesus christ , in him there was no want of wisedome , in him there was no want of goodnesse , and yet hee was thus opposed : therefore you must be so farre from thinking your selves freed from troubles , and crosses by your discretion , innocency and good parts , that you must bee resolved on the contrary , that the more you have of these , the more you are liable to the crosse , and there is good reason for it , for if the object be greater the more the facultie is exercised above it . now goodnesse and holinesse is the object of the worlds hatred , the more of this goodnesse and holinesse you have , the more the world hates you : and the more you grow in grace , the more opposition you will have . the world loves her owne , therefore in what measure a man is not the worlds , in that measure the world hates him : and therefore take heed of mistaking the wayes of god ; and you have more reason to looke to it now at the receiving of the sacrament : for if you bee in this way , many thinke if they sinne and aske god forgivenesse they may come to the sacrament ; but that is not enough ; you must remember that whosoever takes christ as a saviour , must take him as a lord too : you finde these two words joyned together , the lord our saviour ; and what god hath joyned let no man seperate ; that is , he that will have christ as a saviour , must have him as a lord too : many will serve christ as retainers doe ; they will attend on their master on sabboth dayes , and holy-dayes , and weare their liveries , but will not doe any other service all the weeke , so wee would take christ for our saviour , to have the use and benefit of him , but wee are not willing to serve him , wee are loath to take him as an husband , for better for worse to subject our wills to his : some come to the feast without their wedding garments of their conjugall love . there are two things in that wedding garment . first , shee that will marry another must divorce her selfe from all other . secondly , she must love her husband . so it must be in the love of iesus christ ; if any man love not the lord iesus christ , let him be an anathema , maran-atha ; wee must love him indeede downe right , wee must love him in good earnest ; as a chast wife loves her hu●band ; wee must not part with him ; where there is error personae there is no marriage : so many men marry themselves to an imaginary christ , they mistake christ , and therefore the marriage hold not ; except your righteosnesse , that is , you that are in christ , and are justified by him , except your righteousnesse exceede the righteousnesse of the scribes and pharisees you cannot bee saved . there must bee pauls disposition in us , lord what wilt thou that i doe ? what should i suffer for thee . hence wee learne not to bee discouraged from any exercise , for any crosse that followes it , or difficultie that is in it , because these are necessary companions of doing good , they will not be seperated : for it may be many a man hath a good meaning ; hee would doe such and such a thing , but hee shall loose such and such an advantage , he shall suffer such and such a disgrace ; but this you must not doe , for these are knit together ; duties , crosses , and difficulties : we finde it in the scriptures sayd of good kings , that they turned not to the right hand nor to the left , that is , a man must walke in a streight course , he shall meete with lyons , and with stormes , but hee must not bawke them , but he must grapple with the lyon , if hee withdraweth himselfe , as the apostle speaketh in the name of god , my soule shall have no pleasure in him ; simple doing is not worth the doing , but the crosse hath the blessing . againe to what end have we grace and the spirit , but to raise us up to higher degrees of parts , we heare of men that shall seeke out adventures : souldiers are glad when they have occasions who shall scale the walls , who shall first set upon the breach . for ought i see luther was so farre from fearing disgrace , as that he rejoyced in it , and the apostle not to bee excepted against ; thus saint paul counted it a great grace , and counted the philippians happy that they had occasion to exercise this grace . let us not draw our selves into difficult matters , for christ knowes our worke , and our opportunitie . and you know this you shall be punished , as well for omission as for commission ; for sinfull silence , as well as for corrupt talke . there is a prize in the hand of a foole and he knowes not how to use it ; for every opportunity to doe good is as a particular talent , as a prize for the use of which wee must be countable : such as fought not the lords battailes were accursed as well as such as fought amisse , and the fearefull and unbeleeving are shut out from heaven : and remember this , that barren trees shall bee cut down as well as thornes and bryers , for the text saith , they keepe the ground idle : many a man set in a great place doth nothing , but another in his place having his opportunitie would have done much , why hinders hee the good . it was the prophets complaint , no man is bold for the truth . many have good opportunities , but no courage . as wee say of hartes they have great hornes , but they doe nothing , quia deest annimus , because they want courage . and remember when you have taken such a person as christ upon you , you must doe the things beseeming such a great person . thus a man should bee ready to say as saint paul saith : it is better for mee to dye , then to hinder the gospel of christ any way . the keeping of a good conscience is our treasure , the best flower in our garden , wee had better loose all then this : let a man so reckon of it , let a man consider what is every man that is a christian , he is a pearle among common stones ; his works and actions must not be the same with theirs . as wee say a mud wall might bee made of any thing , of any rubbish , but if a man will make a pallace hee must take the best and finest stones ; so to make a temple for the holy ghost , there must be holy affections , a new frame and temperature , your words must bee changed with your behaviour , if you be of christ you must set upon greater things , then others doe . but it will bee objected , i shall doe no good by doing of this ; if i should doe any good by it , i would willingly doe it . but to this i answer that it is nothing howsoever ; whether you doe good by it or no , you must doe it , for it is your deare friend , and besides witnesse must bee borne to the truth : which you may doe , though you attaine not to your end ; and againe consider though you doe mee no good , yet you have your reward ; as the physi●ian looseth not his reward though the patient dye . the lawyer is not deprived of his fee , however the case goe . so let a man indeavour and though the successe answer not his intent , yet hee hath reward . but you will say the times are so evill , that it is not to no end to goe about such a thing now . but this must bee quite otherwise , for in coldest weather the fire is hottest ; now in such a time god hath neede of some to stand for him . the more evill the times are the more couragious you should shew your selves in gods causes . i but i am alone . so was luther , when he began he was alone , and elias hee was alone , and though you bee alone , you know not what good you may do , you ●e on● cole kindles another , and that another , and you know not how farre it may goe . and againe consider the prophet complaines of these , there is not any that could most pitch you can , for if you doe otherwise , your labour will bee to short for the worke . if religion bee so crosse and opposite to our nature , learne hence to humble our selves ; if religion be good , then the contrary to it must needs be bad , which is our nature , we must not runne out as a mans heart would doe , to say they are streight lawes , lawes made with blood , and god is a hard god , a hard master , but learne on the other side to returne to our selves , and say , what natures have we , that we cannot walke in the wayes of god , without this difficultie , say with saint paul , the law is spirituall , but i am carnall and sold under sinne ; we must humble our selves , and not exalt our selves as many doe , and say wee are but flesh and blood , we doe as much as we can , our minde and intention is good : but we must humble our selves , when you finde religion opposite to you , and you opposite to religion and god , thinke that out of this contrariety must needs come gods hatred , looke to his pure nature , and your impure affections , and sure they must needes breede an antypathie betweene him and us ; therefore we cannot but bee loathsome to god , and hee must needes hate us ; now wee should confirme our judgements to god , and loathe , hate , and abhorre our selves , for the evill disposition that is in us , and every time that you come to an holy duty , as to pray , and you finde backwardnesse in your selves , when you come to speake profitably , and you finde a contrarietie in you , when you come to heare the word , and you finde a lumpishnesse in your hearts , this should humble you , this should open as it goes a new crevice of light to you , which makes us to see our misery , and long after christ and prize him : we should humble our selves that god may lift us up ; for god giveth grace to the humble , this advantage wee may get by the sight of our owne vilenesse . hence we may learne to justifie the truth of our religion ; if it had beene the device of polititians they would have had one of these two ends , either to please themselves , or else to get a multitude of followers ; so to make something of themselves : but you shall finde religion to have in it that which is contrary to a mans desire ; it crosses his will , it crosses his opinion , it crosses his affections and intentions ; and takes his ends , his profit his credit , and his pleasure . and besides , there is nothing in it to draw our nature after it , but it is contrary to it . take them that are fishers and fowlers , they alwayes use baites that are agreeable to the fish , and the fowle . this is not the way that christ hath taken . in his word there is nothing to draw our nature , but quite opposite to it : wee must deny our selves , wee must bee ready to part with all , and become other men , and we shall mee●e with crosses every day and hee that followes christ must looke for them : this puritie in the whole booke of god contrary to man , and these infinite crosses here foretold may helpe us to make an argument to confirme us in the present truth . the last doctrine that these words afford us is this , that all that are christs disciples must follow him , that is , although this be required that you must deny your selves , and take up your crosse , though difficulty hang upon religion , yet you must goe through all : all that are christians , all that will have any benefit by christ , must tread in his steps , must bee made like christ. god hath predestinated them which hee knew to bee conformed to the image of his sonne , that he might be the first borne among many brethren ; that is , god will have all his sonnes of one fashion ; as parents will put their children in one fashion , masters their servants in one livery , so god will have you like his eldest sonne , he will have no iniquality : indeede there is inequality for degrees , but god will have an equality for fashion , hee will have a perfection for parts , though not for degrees that hee may bee the first borne among many brethren ; that is , every man that will bee saved , must looke what christ did , that must hee doe . as gideon sayd to his souldiers , looke what yee see me doe , doe yee likewise : for i am your guide and captaine whom you must follow , when you see me blow the trumpets , and when yee see me break the pitchers doe you so . so when abimelech cut downe bowes , all his people did doe the like , so saith christ , whatsoever you see mee doe that doe yee , for he is our captaine , he is our prince , hee is the generall of the army , and all that will bee victors must bee obedient unto him , as souldiers are unto their generall , which is the strictest obedience that is , they must keepe their watch and stations , oppose all dangers , fight when hee will have them , turne this or that way as hee commands , and every relation that replies , following is found in him ; hee is the guide , the guide of our feete , our lord , our master , our captaine , our father , our husband . hee saith this to all his disciples follow mee ; that is , as if hee should say , there are two sorts of men in the world , some stragling people , as sheepe without shepherds : malantes milites , as souldiers without a captaine , masterlesse servants , as wandring beggars , of which not onely our high wayes , but also our cities and streets are full ; that is , they are idle persons that make a conscience of nothing , that sweare , that breake the lords day : they are priviledged persons , they may doe what they will , i have nothing to doe with them . but there are another sort of men , that have given up their names to christ to be his servants , such as you are must follow mee , you have a rule to goe by , that is christ. but is christ our rule ? the law is our rule ; have we two rules ? it is true the law is our rule ? but christ is the rule of that rule : christ and that law differ , as christ and the example , as in our grammer and logicke , you have the rule and the example : so it is here , the law is the rule , and christ is the example . but christ is an high example , he is to high for us , wee can never attaine to him , and take away the hope and take away the the indeavour ; tolle spem & tolle conatum . to this i answer , that though it bee so that wee shall never attaine to him , yet it is best that there should bee an high example ; for the best coppy is the best helpe : and so those that learne to write , wee set the best coppy to them that begin to write , and there is reason for it ; because a man cannot hit the marke , therefore shall i set him a wrong marke : so because a man could not doe according to the rule , therefore shall i set him a false rule ? and againe it is necessary that wee should have him for an example , though hee be so high that wee may bee still on progresse , goe on further still in godlinesse , and it is not expected that wee should doe all at the present , but that we should be still mending and turne to the right rule , and last of all it is needfull you should have such an example set you , that you may bee kept humble , it will shew us our defects when wee compare our selves with our selves , or other men we thinke somewhat of our selves : but when wee compare our selves with christ , then wee are humbled , as peter when hee once saw him in his purity , and his majesty that confounded him , lord i am a sinfull man , i am not worthy that thou shouldest come to me . but you will object it is ●●ue indeede ; if christ had ●ived among us as among ●he apostles , if hee would ●ead us by his hand , but he is taken from us and how should we doe ? but to answer to this , know that though hee bee gone , he hath left his spirit and that spirit is put into your hearts , and that spirit will guide you , that is , it will be as a monitour behind your backes to tell you this is the way , walke in it , when we are stragling out of it , it lusteth against the flesh : this spirit all those that are in christ have , because you are sonnes god hath sent the spirit of his sonne into your hearts : if any man hath not the spirit of christ hee is none of his : that is , every man that comes to him , though hee be taken from him , yet he sends his spirit into his heart , and tells him the way , the spirit shall lea● you into all truth . though in speciall it led the apostles , yet in fundamentall points it shall lead them all that are the servants of christ. but this is an uncertaine rule , i may bee deceived in it ; i may take the suggestion of the divell for the evidence of the spirit . but to try you have the word for a rule , the spirit dictates nothing but agreeing to the word ; if it agree with the word it is from the spirit . but yet you will say the words of the spirit are but remote guides , they are but intellectuall things : therefore there are more sensible guides , the lives of the saints which are written for our instruction ; and wee have many living saints , the present saints that live among these are helpes to you , these are companions in your wayes these are good lights to follow : god hath not left himselfe destitute , but hee hath saints in every nation , where the gospell is preached : but this caution you must take , that the saints may erre from the way and straggle a little from it therefore you must follow them as that you must fix your eyes upon christ , because he onely is the author and finisher of your faith , that is , as hee began the doctrine of faith , and taught us the rules of it , so hee hath consummated it , and left us examples to follow : it is not so with men , for that rule is most true . non est ejusdem & inv●nire & preficere artem . take the most learned man though hee found out an art , yet he never finished it , yet christ hath done this : therefore looke to him ; though there be a cloud of witnesses as a cloud went before the egyptians , yet christ is the surest guide : but further to explaine this i will shew you two things . first , what it is to follow ? secondly , whom you are to follow ; first the act , and then whom you are to follow . first what it is to follow , and thus i may briefly describe it to you : to follow christ is nothing but to resolve , to doe and suffer willingly , and withall our heart what hee commands , &c. there are foure difficult things put together in this description , which are to be handled severally . i say to follow christ , is nothing but to resolve , that is , when you come to christ once , you must have a minde to goe which way soever hee will lead you : wee must not reason with flesh and blood , but be obedient to him , not knowing whether we goe , as a man that goes into a strange county , hee puts himselfe into another mans hands , saying i will follow thee ; bee the wayes what they will hee is resolved to goe through rough and plaine , thicke and thinne , whether his place bee dangerous or safe , hard or easie , such a resolution must they have that follow christ , there must be no mincing , no excepted place , i will follow thee but not in this path , but not in this place , as the apostle speaketh you have obeyed from the heart to the whole forme of doctrine whereunto you have beene delivered ; that is , there is a whole forme of doctrine , every jot of this must be obeyed , christ hath delivered you to obey it , that is , to this end christ hath redeemed you from hell and death , that you may obey the whole passage of it ; not picke and chuse , but whatsoever hee doth command wee must resolve to obey , whatsoever way hee lead to follow him , may be hee will lead through poverty and infamy , and disgrace , & hatred of all men , and imprisonment . therefore i say wee must resolve to doe and suffer , for indeede suffering is but a higher degree of doing , as the philosopher well sayd , bare suffering is not laudable , but so farre as a man acts in his suffering , that is , some actions there are that require but simple obedience , but in some actions you must suffer if you will doe them , the good ground brings forth fru●te with patience , that is , many duties have crosses joyned with them , with patient bearing they bring forth fruite . runne with patience the race that is set before you ; so we render it continuance , the originall is by patience in well doing . so god sent annanias to tell paul , what hee must suffer at damascus , i will shew how many things hee must suffer for my names sake . so it is with every one that is called home to christ. there are certaine things that hee must doe and suffer , that he must resolve to doe and suffer . secondly hee must resolve to doe and suffer willingly and with all his heart : there is a kinde of following which proceeds from a naturall inclination , as the leafe the bow , the iron , the loadstone , they can doe no otherwise : thus must you follow christ. but you will say have we flesh in us which is backward and untoward , and therefore wee cannot follow christ so willingly . but as wee say a beare followes to the stake obtorto collo , against his will , and this is found in the saints as it is sayd of peter , when thou art old another shall stretch forth thine hand , and ano●her shall gird thee , and leade thee whether thou wouldest not . christ tells him there of his death , and that hee should leade him whether hee would not , now peter was a martyr , and wee cannot thinke but that he dyed and suffered martyrdome willingly : but yet hee should bee led whether he would not , that is , whether his flesh would not : it is true the flesh cannot thus willingly follow christ : therefore you must if you would follow christ aright , finde something in you , that you should follow christ , with propensivenesse and willingly : to expresse this i have added these other words , with all your heart , wee finde expressed in the old testament by three phrases , love the lord with all your minde , with all your heart , and with all your might , first , with all your minde , that is , your understanding ; secondly , with all your heart , that is , your affections ; thirdly with all your might , that is , with your executive power . wee are to follow him with all our minde , and i rather use these three , because the word ( follow ) is applyed to all these , some are sayd to be followers of such whose opinions they follow . as those that follow aristotle and ramus : so some are sayd to follow paul , some apollos , but we must follow christ : thus wee must follow his opinions his tenents , keepe close to his word , that is , wee should consider what christ sayd , what the scripture saith , for otherwise it is no faith , for is fides fundatur in ore dei ; wee must not take things on trust , wee must not receive such a truth , because such a writer set it downe ; but wee must see what warrant it hath in the word of god , otherwise we are not rooted in the faith , we are to have an estimation of orthodoxall fathers , but we are to fix our eyes on christ. as for example the doctrine of justification , this you may learne out of writings , but you must see what footing it hath in the scriptures , or else when our strong adversaries set upon us wee shall quickly be convinced : and againe you must doe it that when you preach the word of god , you may have more authority : when one creature hath to deale with another it hath no authority , but when god hath to deale with the creature , hee doth much prevaile . we use to say some follow such a man whom they desire to imitate : for there are some who in their opinions are higher then the rest of whom wee thinke that all that they doe is comely ; and this is that second way of following christ to love him , when wee affect whatsoever wee see him doe , and whatsoever wee see of him in his servants , that is , we must so imitate them as that our imitation may bee referred to christ , when wee see the image of christ in them , we must take heede that wee adhere not to the creature , but say it is a sparke and glympse of christ ; i will follow him : but above all take heede of the contrary , when wee see something of christ rising in their conversation , that wee doe not despise and contemne him : it is the world that hates the godly . we are to follow him with all our might , that is , with al our executive powers ; that is , whatsoever wee doe , whatsoever we act , whatsoever wee take in hand , wee must follow him , when a man followes another mans counsell , he will follow that and nothing but that , as courtiers follow the king , when any one aske us a thing wee must pause upon it , to see whether it be gods will or not : as it is sayd of david , i have a man after mine owne heart , &c. on this manner wee should follow christ ; wee must follow him at all times , for there are uncertaine times , when it is easie to follow christ ; but there are some difficult when you are put to an exigent , when there is some difficultie in following christ , now you must not picke and chuse , but you must take him for better and worse , there are some brunts as we may see , shunne not them . if daniel might have spared himselfe , in such a brunt as this , he might have spared himselfe in all , but wee see it might not doe it : if mordicai could have bowed to the kings favorite which doubtlesse hee could not doe , then he he neede not have procured that displeasure . moses might have enjoyed pharaohs pleasure , if in some particulars hee might have granted to him , but he might not : we must not doe as many servants doe with their masters , run from them when harvest comes in , when labour begins ; for if we doe wee may feare christ will say to us , as such masters say to such servants . if you will stay from mee when i most neede you , i will not keepe you all the yeare besides when i have no neede of you , and therefore take heede of it . if a man out of fearefulnesse in such times shall not follow christ , he shall receive no reward . a souldiour when the battaile comes flees from his colours , but hee can bee content to take his wages and lye in quietnesse and peace : take heede of forsaking christ when the battaile comes , that is , when there comes something dangerous to the flesh : you must resolve to follow christ thus . christ tells you that if you follow him , that he hath no houses , no lodging , no earthly content , neither must you looke for any , your will and advantage must be spirituall . in the world you shall have trouble : hee dealeth with man in this case as naomi dealt with ruth ; wee see how shee dealt with her , shee bids her goe to returne againe , and tells her shee was too old to beare children , &c. and then shee sets upon her againe ; behold thy sister is gone backe , and wilt thou goe alone ? at length ruth gives her this answer , that nothing but death should part , i will goe , &c. and there shee rests : after this manner christ deales with us , when men come to follow him , he tells them they must looke for no riches , as to the young man in the gospell , goe and sell all that thou hast and then come to mee , you must looke for no ease . the foxes have holes , and the birds of the ayre have nests , but the sonne of man hath not whereon to lay his head , you must looke for many crosses ; but if hee meete with such a one that saith , naught but death shall part thee and mee , such an one christ receiveth , such an one god accepteth . so that it is as it was with the israelites , if any one were faint hearted , he should not goe up to battaile , for they would doe no good , and then also they weakned others : so wee say to all men we tell you now what it is to follow christ , you must go to warre with him , and wee tell you , if you be faint hearted , you must not come under the banner , if you will not follow christ through the love and hatred of all men , through poverty and riches , you will doe no good , but discourage others . wee must follow christ all manner of wayes , now for the meaning of this last it is this , that is , those two-wayes , inwardly and outwardly , and there is difficultie in both : you must follow christ inwardly ; whom i serve with my spirit saith paul , that is , i doe not onely doe the outward worke , but i serve him with my spirit , it is a hard thing to doe so , it were nothing , if wee were onely to doe the outward worke , but wee must doe it with our spirits , that is , when your conscience shall tell you within you , such a duty you must not omit , such vaine glory you must not seeke , such pleasure you must part with : then so to doe that duty is to follow christ inwardly ; to approve all the inward affections of your hearts to god , who searcheth the inmost windings of the spirit , that is difficult , many might goe well away were it not for the inward lust . you must doe it outwardly , that is , you must professe his name , and that you must doe before a wicked and adulterous generation , when there is difficulty , shame and disgrace , then wee must follow christ : so this was the occasion of these words , if you will venture to follow me , know this , that i must suffer many things at ierusalem ; therefore deny your selves and take up your crosse daily and follow me . many a man will follow christ , but he will follow him a far off , hee will follow him without his livery , that men should not know whose servant he is , but he that will follow christ must follow his colours before all men openly : hee that will bee ashamed of me , saith christ , i will bee ashamed of him before my father which is in heaven ; wee are fallen into such times as it is easier to follow christ inwardly then outwardly , when men are ashamed to make shew of so much as is within them , whereas heretofore times were such as men should make a shew of more then hee had . so wee see what it is to follow christ , consisting in these foure things . first , to doe whatsoever he commands . secondly to do it with all our hearts , that is , wi●h all our mindes , with all our soule , & with all our might . thirdly , to follow him at all times . fourthly , all manner of wayes . the second thing is what is to be followed , and that is christ , that is , to follow his example , and to follow his p●ecep●s , but this in the generall is to little purpose , therefore i will picke some speciall examples , & some speciall precepts wherein wee are to follow christ , therefore you shall finde these things in christ example . first , hee was abundant in love which hee shewed many wayes , hee shewed it by giving a life for us , no greater love then to give himselfe for us , when wee were his enemies , when there was no worth nor goodnesse in us , hee shed his blood for us . so it was shewed partly in his aptnesse to giving . paul relates this as a love saying of our saviour : it is better to give then to receive . and what hee sayd no doubt he preached : againe another fruit of his love was to forgive , no disgrace no contumely so great , but hee easily passed it by : so in the greatest despite of all his crucifying hee easily forgave them that crucified him . and another thing wherein his greatest love was seene , was his great compassion , his bowels rowled in him . hee was compassionate both to mens soules and bodies : so on other bodies , hee tooke compassion on them as sheepe having no shepherd : so when hee saw the people fainting after they had followed three dayes , hee had compassion on their bodies ; he wrought a miracle to helpe them , he fed five thousand with five loaves and two fishes ▪ and this is that that is commended to us in christ , put on therefore as the elect of god , holy and beloved bowels , &c. and so i say to you labour to abound in love , in love to god , and in love to one another , bee ready to doe any kindnesse , and forgive any unkindnesse , let your bowels melt over other mens miseries , have a tender compassion for other mens sins especially in ministers labour to have a love to all mankind , for it is love that edifies , knowledge that puffeth up , and it is that which saint iohn moveth us unto in his epistles ; love one another , yea transgressions and any offences wee must forgive them even as christ forgave us our sinnes ; if there be any infirmities we must passe by them as christ passed by ours , that is , your failings towards christ are ten times more then mens failings towards you , he forgave you , therefore doe you forgive them , and this love must be renewed at the sacrament , &c. hee was one that sought no praise of men , no applause , no vaine glory , hee desired not to be some body in the eyes of men , which appeares by this , all which he did hee laboured to hide , that which was excellent in him , observing his miracles , charging those in whom he wrought them to be silent : hee endured the crosse and despised the shame , that is , when he was mocked he despised it ; so should we despise the shame , marke the word despised the shame , endured the crosse , because that was a heavy burden , and he endured the shame . there will still be ishmaels that will mocke the isaacks of god , false nicknames and approbrious speeches will be cast on such as make profession of religion : but despise the shame , alas shame is but a chip of the crosse ; but why did christ despise it ? hee had an eye to the recompence of reward , that is , when a man beholds god , and lookes upon heaven having such great things in his eyes , hee cares not what men say , and if you despise you w●ll despise credit as christ did , as that deede of his shewes more pl●inely . herod desires to see him , pilate sent him to him , and so expected some miracle of him but christ would doe no miracle , so that herod his men of warre despised him : now here a man is more put to it , when men expect somthing from him , when hee is ingaged for his credit to doe something then to despise this , and omit this opportunity is a great thing . hee was despised of herod , and of his men of warre , hee despised obloquies & the reproach of men , and also praise of men ; for it was but an empty thing ; but let the prayse of god bee great in your eyes . thirdly , hee was exceeding obedient to his father , if god would have him dye on the crosse which was a great matter , hee would doe it : so in drinking of the cup hee seemed unwilling something , but yet since his father had mingled it hee would doe it , this is obedience , when we doe what god would have us doe ? wee would have health but god puts us in sicknesse ; hee afflicts us with sharpe diseases : this is the cup that my father hath mingled for me , and i will drinke . and another part of his obedience is in this ; when he had sent forth his disciples , when they brought in poore fellowes he thanked god for it ; of which there could bee no other reason rendred but his fathers will. finis . notes, typically marginal, from the original text notes for div a09971-e120 doct. quest. answ. 2 cor. 4.5 . 2 cor. 12.5 . quest. answ. quest. answ. reas. 1. reas. 2. gal. 6.6 . mar. 10 . 3● mark. 10.30 . matth. 6.24 . mat. 6.24 . object . answ. matth 3.2 . matth. 10 28. prov. 3.17 . matth. 15.13 . vse 1. quest. answ. mark. 10.28 . ioh. 5.44 . matth. 6.22 . iam. 1.8 . vse 2. matth. 8.19 , 20. mark. 10.2 . quest. answ. 2 cor. 6.16 . object . answ. rom. 14.15 . object . answ. exod. 32.32 . rom. 9.3 . object . answ. gal. 5.9.22 . rom. 6.24 . iam. 3.15 . act. 21.13 . 2 sam. 16.9 , 10. mark 8.32 . matth. 16.23 . 1 king. 13.1 . vse 3. iam. 4.5 . ier. 17.19 . object . answ. gen , 30.1 . psal. 119 , 59. hos. 7.14 . ioh. 6.26 . vse 4. 2 sam. 16.10 . 2 sam. 6.22 . 1 pet. 5.5 . 1 sam. 24.7 . dan. 6.10.11 . gen. 22.12 . num. ●2 . 23 . ier. 42.5.6 . ver. 20. 2 cor. 4.2 , ioh. 3.21 . quest. rom. 7.17 . 2 cor. 5 1. matth. 19.39 . matth. 16.25 . mark. 10.30 . matth. 19.29 . object . answ. 1 king. 3.9 . gen. 39.20 . gen. 49.3.4 . ier. 4.24 . 1 cor. 1.12 matth. 19.21 . heb. 10.34 1 cor. 13.4.5 . act. 21.33 . 1 cor. 6.12 2 sam. 13. 2 sam. 18.33 . 2 sam. 18. notes for div a09971-e3560 doct. 2. doct. 3. reas. 1. matth. 11.25 , 26. 2 tim. 6.13 . 1 cor. 11.19 . matth. 14.10 . luk. 2.35 . reas. 1. quest. prov. 3.17 . mat. 11.30 answ. 1 cor. 2.6 . quest. answ. 1 cor. 15.17 . iam. 1.10 . luk. 16.11 vse . 1. ioh. 16.33 . vse . 2. luk. 6.25 . object . answ. 1 sam. 18.5 . 1 sam. 18.5 . matth. 10.5 . 1 cor. 16.22 . vse 3. heb. 10.29 reve. 21.8 . object . answ. object . answ. object . answ. ezek. 22.30 . vse 5. vse 6. doct. 4. rom. 8.29 . iudg. 8.17 . iudg. 9.48 . quest. answ. object . answ. object . answ. gal. 4.6 . rom. 8.9 . object . answ. object . answ. a description of following . rom. 6.17 . heb. 12.1 . rom. 2.7 . act. 9.16 . ioh. 21.18 . answ. ruth 1. rom. 5. acts 20.35 matth. 9.36 . mark 6.38 col. 3.12 , 13. object . luk. 23.8.11 . the doctrine of the saints infirmities delivered in severall sermons by john preston doctor in divinity, mr. of emanuel-colledge in cambridge. and late preacher of lincolnes inne. preston, john, 1587-1628. 1636 approx. 139 kb of xml-encoded text transcribed from 115 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a09958 stc 20219 estc s115062 99850281 99850281 15471 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a09958) transcribed from: (early english books online ; image set 15471) images scanned from microfilm: (early english books, 1475-1640 ; 1330:3) the doctrine of the saints infirmities delivered in severall sermons by john preston doctor in divinity, mr. of emanuel-colledge in cambridge. and late preacher of lincolnes inne. preston, john, 1587-1628. goodwin, thomas, 1600-1680. ball, thomas, 1589 or 90-1659. marshall, william, fl. 1617-1650, engraver. [12], 216 p. printed by nich. and iohn okes for hen. taunton, and are to be sold at his shop in st. dunstans church-yard in fleet-street, london : 1636. editors' dedication signed: tho. goodwin tho. ball. with an additional title page, engraved, signed: will: marshall· sculpsit. 1636. running title reads: the saints infirmities. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sermons, english -17th century. 2004-04 tcp assigned for keying and markup 2004-04 apex covantage keyed and coded from proquest page images 2004-05 olivia bottum sampled and proofread 2004-05 olivia bottum text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion the doctrine of the saints infirmities . deliverd in sundry sermons . by iohn preston , d r. in d : m r. of emmanuel colledge , in cambridge . and late preacher of lincolnes inn. london . printed for henry taunton , and are to be sold , at his shop in s t. dunstons , church-yard , fleet street . the doctrine of the saints infirmities . delivered in severall sermons by john preston doctor in divinity , mr. of emanuel-colledge in cambridge . and late preacher of lincolnes inne . london , printed by nich. and iohn okes for hen. taunton , and are to be sold at his shop in st. dunstans church-yard in fleet-street . 1636 to the learned and religious gentleman henry laurence esquire . worthy sir , although your own native worth might justly draw from us a greater testimony of observance , then the putting of this little treatise into your hand ; yet have wee been rather hereunto induced , by the consideration of such adornments of wisdome , learning , & piety in you , as had expres relation to the author , and may to be the fruit & issues of his labours in your younger years . it is true indeed that the goodnes of the soile ads much unto the greatnesse of the crop ; but it is as true , that the industry and wisedome of the husbandman ads also much unto the goodnesse of the soile ; yet neither of these without a gracious influence from heaven bring forth a harvest . it hath pleased god , there should be extant divers monuments wherby the authors eminent abilities doe yet survive in the hearts and eesteeme of men : yet none expresse him more unto the life , then the piety & ver tue of those that grew up under him , he lives if they stand fast in the lord. among whom as you had a greater intimacy , of all the nearest , not of a pupill but of a bosom-friend , & continuall companion ; and therein a longer time : so have you answered it , as then in love and respect to him , so since in a proportionable & happy improvement of what you did receive . and therfore as we conceived , it would bee a derogation injurious to your candid and ingenious disposition , to thinke you unwilling to bee put in minde of him , by whose religious care you were so often put in minde of god , & of your selfe : so also an unworthy and un gratefull direspect , to have omitted inscription of your name ; especially by us , who long have beene and are your loving and obliged friends . tho. goodwin tho. ball. sermons by john preston d r. of d. 2. chron. 30. 18 , 19 , 20. 18 for a multitude of the people even many of ephraim , and manasseh , issachar , and zebulon , had not cleansed themselves ; yet did they eate the passeover otherwise then it was written , but hezekiah prayed for the saying , the good lord pardon every one . 19. that prepareth his heart to seeke god : the lord god of his fathers , though he be not cleansed according to the purification of the sanctuary . 20. and the lord hearkned to hezekiah , and healed the people . upon the occasion of these words was the illegality of some resorters to the passeover at this time , for this solemne duty having beene long neglected , by occasion of the negligence of former governors : ezekiah sends his messengers not onely into iuda , but also into israel , to assemble them , if it were possible , unto this great solemnity , which was effected with various successe , for in some places they were entertain'd with scoffs ; in others , with great readinesse , to submit themselues unto this sacred ordinance ; but the warning being short , and journey long , there were many wanted legal cleansing ; hezekiah seeing the promptnesse of the people , and that in the substance of the duty they had not fayled , puts up this prayer to almighty god , in their behalfe . in which prayer we have these three things to be considered , and understood . 1 the substance of it , which was that god would pardon or be mercifull . 2 the persons for whom he made it , and they are described two waies . 1 from the preparation of their soules and inward man , they prepared their whole hearts . 2 from the imperfections of their outward and legall preparations , they were not cleansed according to the purification of the sanctuary . 3 the successe and issue that it had , which was the healing of the people , that is , god blessed that ordinance of his for the removall of that outward guilt , contracted by those ceremoniall neglects , or otherwise , and for the strengthning of their soules in grace and holinesse , and for the curing of their outward estate , which lay open at this time to many pressures and calamities on every side . the points of doctrine might be many that would hence arise , but we doe purpose onely to handle two . 1 that in all the parts of publicke worship and performances , the lord especially requires , and expects , the heart bee right ; he would have nothing wanting , but of all the rest hee would not have the heart imperfect , or defective , the good lord , ( saies this good king ) be mercifull to every one that prepareth his whole heart , to seeke the lord god of his fathers , though he be not clensed , that is , though he bee in other things imperfect & defective , so solomon , this good kings predecessor , pro. 4. 23. keepe thy heart with all diligence , thy foot is not to be neglected , eccle. 5. 1. but to be kept , but not with so much care and circumspection as the heart , that part must not be wanting what-ever other parts were , and therefore if any were in this defective hezechiah praies not for them . 1 because the heart is that which god himselfe doth most delight in , no duty can be well performed where god himselfe doth not vouchsafe his his presence , & assistance . heb. 13. 15. by him therefore let us offer the sacrifice of praise to god continually , that is , by his assistance and gracious presence , but where there is not a heart to receive and entertaine god in , he never will , nor doth afford his presence . esay . 66. 1 , 2. heaven is my throne and the earth my foot stoole , &c. but to this man will i looke , even to him that is poore , and of a contrite heart , according to that of the psal. 51. 17. the sacrifices of god are a broken spirit : a broken and contrite heart , &c. though to the eye of men it may seeme a despicable and meane abode , for such a glorious and excelling majesty , yet sure it is not so by him accounted , when a great man is to be received into our houses , we are carefull that there be no breaches in them , but when the great and glorious god , is to be received into our hearts , he will not stumble at the wounds and breaches . the heart is that onely part , whereby god estimates , and makes a judgement of the whole , hee takes measure of a man by his heart , if that bee sound and upright , he never cuririously examines other parts ; wee commonly are taken with the face and countenance , because wee are not able to looke deeper ; but god regards not that , as being able to descend into the secret closet of the heart , 1. sam. 16. 6. 7 : and hee looked on eliab , and said , surely the lords anointed is before him : but the lord said unto samuel , looke not on his countenance , nor on the height of his stature , because i have refused him ; for the lord seeth not as man seeth ; for man looketh on the outward appearance ; but the lord seeth the heart : and accordingly yee have the doome of almost all the kings of iudah , according to the goodnesse or badnesse of their hearts : 2. chron. 25. 2. hee did that which was right in the sight of god , but not with a perfect heart : and the like is also testified of many other of them . 3. the heart is the hardest peice to manage and manure ; and therefore he that keepes that well in tune , is not likely to bee wanting in the other : if in a violl , i finde the treble string in tune ; i make no question of the base that goes not out so easily : symon magus had composed the other parts , acts 8. 13. he did believe and was baptized : but this string was out of tune , the apostle findes this jarring , ver . 21. thou hast neither part nor lot in this businesse , for thy heart is not right in the sight of god ; in his owne sight no question but hee thought it so , but it was not so in gods sight : and indeede , the heart is so deceitfull , that it will deceive the very owner and possessor of it : like to your juglers , that will doe a thing before your face , and yet you shall not see him do it , 2. king. why weepeth my lord ? ( saith hazael ) why ( saies the prophet ) for the great evill , that i know thou wilt doe unto the children of israel ; their strong holds thou wilt set on fire , &c. and hazael said , is thy servant a dogge , that hee should doe this great thing : there were characters of of cruelty ingraven on his heart , which himselfe had never read , nor beene acquainted yet withall , who knoweth ( saith the apostle ) 1. cor. 2. 11. the things of a man , but the spirit of man that is within him : one would think a man should read his owne hand , yet some do write so bad , that they cannot reade it when they have done and so did hazael , he had hatcht such cursed thoughts within him , that he could not see unto the utmost terminus and end of them ; if a man hath a spot upon his face , hee is warned of it by every body else , because it s knowne hee cannot see it , but he may have a thousand spots upon his heart , and neither he , nor no man in the world beside be able to discover it : he therefore , that hath wel prepared this part , will hardly bee defective in the rest . 4. the heart is the spring and first wheele of all that curious clocke-worke of the soule ; so that if that be but ordered and kept aright , it will direct and order all the rest , and this is the reason that the holy ghost is pleased for to give , prov. 4. 23. out of it are the issues of life : if a man had a wel or fountaine in his garden , out of which came all the liquors that he used , he had neede be very diligent to keepe that cleane ; if that were poisoned , it would be hard for himselfe long to escape , . now the heart is such a fountaine , rom. 10. 10. with the heart man believeth to righteousnes , and from within , even out of the heart proceed evil thoughts , &c. mar. 7. 21. the gentiles were accounted common & prophane before christs time , but after their hearts were purified , even peter himselfe , the apostle of the circumcision , durst venture on them , act. 15. 9. for god put no difference betweene them & the iewes , after that by faith he had purified their hearts : give me never so bad a man , make but his heart right , and i dare venture to close with him , if ye take out the serpents sting , hee may bee played with , or otherwise imploied , without either danger , or other inconvenience . let us everyone be hence encouraged to examine well , and looke unto our hearts ; for if they be any way difordered and out of tune , our actions and performances will not be relished : remember what the apostle saith heb. 3. 12. take heede brethren lest there be in any of you an evil heart of unbeliefe , to depart from the living god ; an unbeleeving and evill heart will evermore bee drawing backe from god , will not come at him by its good will , mat. 15. 8 , 9. they honour mee with their lips , but their hearts are remooved far from me : and what then became of all their worship ? why surely it came to nothing , in vaine they worship mee : a hartlesse worship is a worship that god regards not ; but if the heart bee framed and prepared as it should be , god lookes not at the many imperfections that may bee found in circumstantiall matters . but it will be heere demanded , how one may know when his heart is truely qualified and fitted for a duty ? when he is perswaded of a speciall , and peculiar eye of god upon him in the duty , that god in a speciall manner doth behold him , and observe him how hee doth it ; he must beleive that god is at his elbow , heb. 11. 6. he that commeth to god , must beleive that god is ; that is , must have his heart delivered from that blindnes , wherein by nature al mens hearts remaine . what was the reason that the gentiles , even in their solemne worship of their gods , were so abhominable oftentimes , because their hearts were darke and blinde in spirituall and celestiall matters , rom. 1. 21. 22. 23. their foolish hearts were darkned , and then they changed the truth of god into a lye , and worshipped the creature in stead of the cretor , &c. but when the heart is seriously convinced that god is present , records and registers all our deportments whatsoever : it makes us circumspect and carefull , even those that are otherwise regardlesse of their duties ; yet when their masters eie is on them , will consider what they doe : and therefore the apostle requires of christian servants more , ephes. 6. 6. because the heathen would doe thus much , the very asse , when shee saw the angel in the passage behaves her selfe accordingly , numb . 22. 23 : if a man would therefore know , whether his heart be fitted and prepared for any duty , let him seriously examine , whether hee is thus perswaded of the speciall eye of god upon him in it . 2. the heart is then prepared for a duty and service unto god , when it is sequestred , and taken off from other things : when the drosse and staine of natural selfe-love , and earthly mindednesse is gotten out : as we see , men bring not filthy vessels , unwashed , and uncleansed to their masters table . yee may see , perhaps , an impure and filthy vessell in the kitchin , but upon the table it is not tollerable : these men that came unto the passeover , although not washed according to the purification of the sanctuary ; yet were , no question , purged inwardly : they had , no doubt , a substantiall , though not a ceremoniall cleansing , according to that of the apostle , 2 tim. 2. 21. if a man doe therefore purge himselfe from these , he shall be a vessell unto honour , sanctified , and meete for the masters use , and prepared unto every good worke . there 's none of us would have our meate come up upon a dirty dish , and much lesse god. when david asked for some holy shew-bread from the priests , he tels him withall , that the vessels of the young men , that were to carry it , were holy 1 sam. 21. 5. so must our hearts be , when we adventure to draw neere to god : and though we cannot here attaine a perfect purity , but that corruption will still be mingled with our best performances , yet that must be removed , and laid aside , that kept us back from turning to the lord : the rubbish of necessity must be removed , that stops the building from going on , 1 pet. 1. 22 , 23. seeing yee have purified your soules to the obedience of the truth , unto unfeigned love of the brethren , &c. being borne againe , &c. that is , seeing that original impurity , that blocked up the soule from turning unto god , is done away , the heapes of muck and rubbish , that stood where now the building is erected ; for that 's done alwayes at the first conversion of the soule to god , and never fully doth returne . 3. when it is softned , and fitted to receave impressions : when the centurion by much dejection and prostration of his soule to god in secret , had his heart so mollified , that any thing would make a charracter or print : hee tels peter , he was ready to heare whatsoever god should be pleased for to speake , act. 10 33. it 's not enough that the mettall be refined , and purged from the drosse , that before did cleave unto it : unlesse it likewise be so softned , as that it will accommodate it selfe unto the mold , or stampe it shall be cast into : and therefore it 's powred into that while it is soft and liquid . so the apostle rom. 6. 17. argues they now were truely freed from the dominion and power of their former unregenerate estate , because their hearts did yeeld unto the stampe that was imprinted on them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . as the mettall then is judged to bee sufficiently continued in the furnace , when it willingly receives the forme and figure of that which it is cast and poured into . thus paul was melted by that sunne of righteousnesse , that shone into his soule when hee was going upon other errands , acts. 9. 6. and he trembling and astonish'd , saying , lord , what wilt thou have mee for to doe ? as if hee should have said , this fire of thy love hath now so thawed and melted my obdurate , and kicking soule , that it is prepared for any mould , to receive what print soever thou shalt bee pleased for to stamp upon it : put mee into whatsoever shape thou wilt , i am now ready for any mold ; to be a preacher that have been a persecutor ; to suffer my selfe , that have beene the cause of so much suffering to others formerly , and therefore no marvaile , if the lord professeth he would looke to such alone , isaiah 66. 2. because onely such are fitted to bee wrought upon ; whereas , unbroken and unmollified spirits submit to nothing , but the word is as water spilt upon the rocke , that makes no manner of impression . 4 the heart is then prepared for a duty , when it makes the duty but a bridge to lead him unto god , when it rests not in the deed , but passeth by it , and through it to god : yee have many very frequent in the outward acts of duty , will heare , and pray , and fast , and preach perhaps ; yet raise their soules no higher then the outward act alone . hos. 7. 14. and they have not cryed unto mee with their hearts , when they howled upon their beds : therefore not with their hearts , because not unto me , or at least , with hearts well qualified , and fitted for that holy duty : there were some ( it may bee ) among these people that came unto the passeover to please the king , because the king was pleased for to have it so , and so they should , but if they rested there , and went no further , their service would no be accepted , neither were they included in hezekiahs prayer , for hee onely prayes for them that sought the lord god of their fathers ; not that sought the face of the ruler , or the favour of this godly king , or any other bie and carnall end . so esa. 55. 6. seeke the lord while he may be found . the duty is ordained to draw and to allure the soule to god , no more but an opportunity that god and men may trade and have commerce with one another : as solomon did therefore build the glorious temple to the lord , that he might dwell with men . 2. chron. 7. 12. but now if any rested in that temple , and went no higher , he had no interest in any promise that was made unto it , for the condition of the promise was that they should seeke his face . ver . 14. if my people which are called by my name , shall humble them selves and pray , and seeke my face , and turne from their wicked way : then will i heare from heaven , & wil forgive their sin , and wil heale their land , if they shall humble themselves , and pray , and seeke my face ; but if they prayed never so much , and in their praiers had onely respect and aime unto themselves , hee would not heare them , it is a strange expression , of the prophet , amos 5. 25. 26. have yee offered unto me sacrifice , and offerings in the wildernesse , by the space of forty yeares o ye house of israel . why , what did they with the tabernacle , and all their furniture ? but accomodate their publicke service in the wildernesse ; no saies god , yee did it to your selves ; your ends and aimes were carnall , sensuall and earthly in it , and you had no profit by it , as neither have many now a daies ; for want of disposing and preparing of their hearts for god aright . and so wee have done with the first poynt observed from the text. wee are now to come unto the latter part , and reason of this holy mans request , which was there not being cleansed according to the purification of the sanctuary , which was a legal barre & lett to stop them from the passeover , how upright and sincere soever they were : wherefore he labours by earnest prayer to remoove this barre & great impediment , and the lord expresseth here his willingnesse to be intreated , for the lord heard his prayer , and healed the people , whence this will follow . where there is uprightnes and sincerity of heart : infirmities do not exclude from mercy , this is apparant in the text , for hee prayes for mercy and hath it granted , although they were not qualified as god required , and may bee further proved . from the wisedome of god , who knowes what we can doe , and will expect no more , as a wise parent will not looke for so much from a weake childe , as from a strong , nor from a sicke servant , as from a healthfull ; it is his wisedome to consider what we are , and accordingly to deale with us ; and therefore we may bee sure that he wil not cast us off for our infirmities , but as a father beares with his sonne that feares him , though hee spyes many faults in him : like as a father pittieth his children , so the lord pittieth them that feare him . for hee knoweth our frame , heremembreth that wee are but dust . psal. 103. 13. 14. so the lord hath compassion on them that feare him : why ? because he knowes whereof we are made , he remembreth that we are but dust : so wee see that when the israelites had so provoked god , that he could scarce hold his hands off them ; yet he staied his hand , even then when he was ready to strike . and many times saith the text psal. 78. 38. 39. but he being ful of compassion , forgave their iniquities , and destroyed them not : yea , many a time turned he his anger away , and did not stirre up his wrath ; for he remembred that they were but flesh , and that they were even a wind that passeth away , and commeth not againe . he called backe his anger , because he remembred they were but flesh . and herein god shewes his wisedome , and wee ours : a wise man lookes for no more of his servant then he is able to doe : but on the contrary , a foolish man expects asmuch from a weaker , as from a stronger , and fals presently upon him if hee does not as much : so wee our selves shew our wisedome in other things ; as for example . if there were a little gold , and much drosse mingled together ; a wise man will not for the drosse sake cast away the gold , but purifie and trye it : so if we have corne , although there be some cockle in it , yet a wise husband-man will not reject it , but winnough it , and purge it . so god being a wise god , doth not cast us off presently for our infirmities , if there be any truth and sincerity in us : and as god is wise , so compassionate , and beares with our infirmities . the taske-masters wanted compassion , and therefore expected more from the israelites , then they were able to do : so whilst we were under the law , there was a burthen laid upon us , which neither wee nor our our fathers could beare ; but now if wee bee once undergrace , the lord doth not lay such loads upon us : but if there bee truth in the heart , he accepts of our endeavours , although accompanied with many weaknesses . a second reason is taken from the covenant , for so long as a man is in the covenant , his infirmities cannot cut him off from gods mercy . now it is certaine , wee may have many infirmities , and the covenant remaine unbroken : for every sin doth not breake the covenant , but those that untye the marriage knot : as in marriage every offence doth not disanull the marriage ; but onely the breach of the marriage vow : to wit , adultery : so onely heere those sinnes that breake the covenant , which untie the marriage knot , ( as it were ) and that is ; first when wee take any new master , and this wee doe when wee let any sinne reigne in our hearts , if we set up any sinne , that commands and rules us ; then the covenant is broken , for thou hast chosen a new master . secondly , if we take another husband , and this we doe , when we make a league with sinne , if wee be in league with any thing in the world , that doth draw our hearts from god , we breake our covenant in choosing another husband . but other failings doe not breake the covenant , and whiles it remaines in force , wee have interest in gods mercies , for hee cannot forget his covenant , which if hee should , yet christ is the mediator , and would put him in minde of it . a third reason is drawne from the common condition of all the saints : take all the saints that ever lived , and every one of them have had infirmities : now if god should be too extreame , to marke our iniquities , ( psal. 130. 3. 4. ) who should stand : if god should cast off all that have infirmities , then none should be saved , and then wherfore hath christ dyed ? but saith the psalmist ; mercy is with thee , therefore thou art to be feared : that is , if god were so severe a master , that he would endure no failing , then he should have no servants : but it is his mercy , that makes him to be feared . and thus we see , that infirmities doe not cut us off from gods mercy , if wee be sound at the heart ; but withall we must remember these two cautions . first , though infirmities do not utterly exclude us from the mercies of god ; yet they may bring upon us many and sore afflictions ; and hinder us of many blessings , & here we must remēber these distinctiōs . first , there is a voluntary infirmity , which proceeds from our owne wils ; & by how much the more , will is in an infirmity , by so much the more god is provoked to anger , and to punish and afflict us . but there is another infirmity which ariseth from some impediment which a man would faine remove , but he cannot . as for example : a man would faine remember all hee heareth , but he cannot , because his memory is fraile , and he cannot help it , he would convert many to god , but he cannot , because he hath weak parts . he would faine have such a lust removed , but god doth not please to set his spirit at liberty , though he do his uttermost endeavour , for that must still be remembred , for if a man saies hee would pray fervently morning & evening , & yet sits still , & doth not set upon the duty and strive to do it ; this is the act of the sluggard : so also in other things . secondly , there is an infirmity that ariseth from want of groweth , for there are some babes in christ , some buds that are but tender , even as a tree hath some buds , and sprouts as well as branches : and these sucke sappe from the as well as the branches : now , god beares much with those that are such , and will not presently punish them for their failings , hee will not in this case quench the smoaking flaxe ; nor breake the bruised reede : hee will not put new wine into old vessels ; hee knowes there is much of the old man still in them , and therfore wil not enjoyne them to such great duties as they are not able to performe ; hee will not put too much on them at the first : hee mands us not to reject or despise those that are weake , rom. 14. 13. let us not therefore judge one another any more , but judge this rather , that no man put a stumbling-blocke , or an occasion to fall in his brothers way . and sure then , himselfe will practice that rule that he prescribes to us . but now there are other infirmities that arise from sicknesse , in those that have beene strong . and through some distempers , are become sicke , and are fallen from their first love , as in the 2 of the rev. 2. 4 , 5. neverthelesse i have somewhat against thee , because thou hast left thy first love : remember therefore from whence thou art fallen , and repent , and doe thy first workes , or else i will come unto thee quickly , and will remoove thy candlestick out of his place , except thou repent ; or that arise from some desertion themselves being then causes of it , by reason of presumption ; as in peter and hezekiah : now in this case , god doth not beare with a man , butwil come against him quickly , and will not stay long , unlesse they repent , & do their first works we must remember , that to some god hath appointed a lesser stature in grace , & to others greater . there are christians of all sizes , as it were . now those that are of the least size , they are the weakest , and these are generally weake , that is , they ate weake in their understandings , weake in affections , weake in all ; & with these god beares much : as wee may see in the church of thyatira , rev. 2. 24 , 25. but unto you i say , & unto the rest of thyatira , as many as have not this doctrine , & which have not knowne the dephs of sathan , as they speake : i will put upon you none other burthen ; but that which you have already , hold fast til i come . there were some that were expert , and others that were weaker : now for those saith god , that have not this learning , neither have knowne the deepnesse of satan , i doe not require so much of you , but onely , that you hold fast that which yee have . fourthly ; but now there is another infirmity , which doth not runne in generall over the whole man , but is some particular infirmity , which is in a man that is strong , and hath attained a greater measure of grace : as a body may be strong , and have some particular weaknesse , and a wall may be strong , yet have some weake parts : so a christian may have strong lusts : some particular infirmities ; as indulgencies to his children , or pride , or any other ; so then this rule is true ; that strong infirmities bring strong afflictions : as wee see it did in elie , for his indulgency , and so in david , he had strong , and long afflictions , for his strong lusts . fifthly , we are to remember , that there is an infirmity in a man that hee is sensible of , and strives against it with all his might , and yet cannot get victory over it : god may suffer a man to labour and tugge and yet profit nothing by his paines , but gives him grace which is sufficient for him ; hee gives his pardoning grace , though not his prevailing grace , 2 cor. 12. 9. in this case god will beare much , though he cannot get the victory , yet he may get pardon . sixthly , but there is another infirmity , that befals us in peace and prosperity ; that wee are not sensible of , but are as it were in a sleepe and forget our selves , and so let some infirmity steale uppon us ; and in this case , though it will not quite cut us off from gods mercy , yet it will bring some great affliction upon us , whereby god doth waken us , and bring us unto our selves againe : so he dealt with hezekiah , no sooner was he settled in peace and prosperity , but presently he forgets himselfe , suffers pride to steal in upon him , for which we know how the lord awaked him , so david psal. 30. when he was in prosperity thought he should never be moved ; but then god hides his face , and makes him looke about him , therefore wee must remember this caution : that though infirmities doe not cut us off from gods mercies , yet if voluntary infirmities in w ch our will hath a hand , if such as are not from weaknesse , and want of growth , but from sicknesse , if they be some particular weaknes in a strong christian , if they steale upon us by our owne sloath , and we are not aware , nor sensible of them , then they will bring upon us some great crosse and affliction , and hinder us of some great blessings . the second caution is , that yee take heede , that yee doe not mistake those infirmities that proceede from the regenerate part , for those sinnes that proceed from the ungenerate : for these latter are rebellions , not infirmities , they are wickednesses , not weaknesses , and therefore , we must beware , that we do not mistake the one for the other . to this purpose , it will bee needfull to know what an infirmity is , and this we may doe by the contrary , if wee consider what strength is . now for this wee must know , that there is a twofold strength . first , a naturall strength . secondly , a supernaturall . first , a naturall strength is that , by which we performe the worke of nature ; this in it selfe , is neither pleasing nor displeasing to god ; but as a cypher , when it stands by it selfe is nothing , but a figure being set before it , it encreaseth the summe : so this naturall strength neither pleaseth god nor displeaseth , but as it is in a regenerate man , or unregenerate man , so it helps , or hurts . secondly , there is a supernaturall strength , by which wee are enabled to doe more than nature could helpe us to , and this is either for evill , or good things . first , there is a supernaturall strength that tends to evill , when as to the naturall , sathan addes a supernaturall , to enable men to evill : such a strength have they who dyed for turcisme , and the like ; who kill kings , &c. see how the apostle sets out this , 2 thes. 2. 9 , 10. such a strength have they that write & dispute against the truth , they have the strength of mad men , which we say , are three men strong : so likewise there is a super-naturall weaknes , when to naturall imbecillity there is a superadded weaknesse , in the 8 of luke . 12 , there we see that the first groūd forgat the word : why ? through weaknesse only ? no ; but satan he helps on : he comes , & takes away the word , &c. and so we read of a more than naturall unaptnesse to receive the gospell , 2. cor. 4. 3. 4. the divel he puts to his hand , he blinds their eyes , that the light of the gospell should not shine to them : he helps forward the naturall weakenesse . secondly , there is a supernaturall strength to doe good , as christ bad his disciples to stay at jerusalem , till they were endued with strength from above , luke . 24. 49. because they were to enter upon a great worke , above naturall strength : to wit , to preach the gospel ; therefore they had neede have strength above nature , because they were to preach the gospell . this supernaturall strength wee may know by this ; it will enable us to doe more then nature can , it over-flies the reach of nature , or mortality our common grace : nature can doe as much as lyes in her power , or as is her worke : but there are some things which nature , though never so well refined , can never reach unto . as iron can doe as much as is in iron , if it bee made bright and fit for those severall uses it serves unto ; but if you would have this iron to turne to the north it cannot doe it , till it bee touched with the load-stone , and hath a higher quality added to it . so take the purest water , and it can doe what is in the power of water ; it can moisten , coole , descend , or the like : but if you would have water to heate , to ascend , it must be by a supernaturall power , and by a superadded vertue . and so take nature , and let it be refined , with more vertues , and common graces , and it can doe as much as is in nature . but if you would have it love god , or some such higher worke , it cannot doe it ; the water riseth no higher than the spring from whence it came : so naturall men can ascend no higher then nature , and therefore for workes of a higher reach , there must be strength from above to performe them . but what are those things which nature cannot superficially enable a man to doe ? take the best of the heathen , or the best naturall man , and meere nature cannot enable him to do these things following . first , it cannot bring him to this , to preferre god before himselfe upon this perswasion , that his wel-being doth depend more on god , than on himselfe . secondly , it cannot enable a man to see sinne , as the greatest evill in the world , and so to hate it ; and to looke upon christ as the greatest good in the world , and so to embrace him . thirdly , nature cannot make a mā resolute , not to part with christ upon any tearmes , but willing rather to beare the greatest persecutions on the one side , and to refuse the greatest offers on the other side , then to part with his christ. fourthly , nature cannot make a man to love god , for this is a distinguishing property of a godly man , and so are all the other affections ; now a naturall man cannot hate sinne , cannot grieve for wickednes , as abhomination to god : take this for a rule , that howsoever naturall men may know much , and doe much , yet they have no spirituall affection ; they have no spirituall love , hatred , griefe , or joy . a fifth thing which nature cannot do , and which this supernaturall strength doth , is this , it overcomes and subdues the lustings of our owne spirits , and that , not by restraint ; but putting in it a contrary lusting ; the spirit lusts against the flesh ; this supernaturall strength of the spirit , it hemmes us about , it comprehends and keepes us : acts 20. 22. behold , i goe bound in the spirit ( saith st. paul ) to ierusalem : when a man 's owne spirit would fall loose , this supernaturall strength staies and strengthens it ; when god leaves any of the saints to nakednesse & emptinesse of his owne spirit , hee becomes as another man , as it was said of sampson , they become weake as water , as we see in elias , david , and peter . but when this supernaturall strength is within us , it sits at the sterne , and guids us , and carries us through all . now then if thou findest that thou hast any strength in thee more than natural , though it be but a little , all thy infirmities shall not exclude thee from the mercies of god in christ. is it so ? be not then discouraged for any thy infirmities , but come boldly to the throne of grace : it is a great fault in christians , if because of such , or such an infirmity they be kept from the thron of grace , or weaken their assurance . it was the commendation of iob , who ( notwithstanding all his infirmities ) would not let go his righteousnes looke upon asa , his infirmities were many , as to imprisone the prophet : to trust to the phisitian , more then god , &c. yet because there was an uprightnesse of heart , see what testimony the lord gives of him in the 2. chron. 14. 2. the like in iehoshaphat . so david had many foule infirmities , yet because sound at the heart , god calls him a man after his owne heart . so saraah notwithstanding her infirmities , is commended as a paterne to wives . 1. pet. 3. 6. rahab , her infirmities are pased over , and she commended for her faith and good workes : iames 2. heb. 11. and therefore ( notwithstanding our infirmities ) let us trust perfectly in the grace of jesus christ , and if wee see they doe abound , let us lay the more on christ , as needing his helpe the more . the second use , is , from the first caution : seeing infirmities , though they doe not cut us off from gods mercy , yet they may bring upon us many troubles ; therefore let us take heed of them ; it is not a smal matter to be subject to infirmities : so it was but an infirmity in rebeckah & iakob to compasse the blessing by indirect meanes . but consider what it cost him , a great deale of griefe and paine : and see how deare davids infirmities did cost him : so moses , when he distrusted god , god would not suffer him to goe into the land of canaan ; these were all great afflictions , which their infirmities brought upō them , though they did not cast them out of gods favour , therefore if wee would avoyde such troubles , let us beware of living under infirmities . the third use , is from the second caut on , that we do not mistake rebelliō & wickednes for infirmities and weaknes . now seeing we may easily bee deceived , let us try & examine our selves narrowly ; for it is the use of men to shroud themselves under infirmities , they say , their meaning is good , &c. but it s their infirmity . and on the other side many are upright in heart , & because they have infirmities , they think they have no grace , & therfore we had need to judge both with righteousjudgement . now to helpe you in your tryal , consider , first what an infirmity is : secondly the signes of it . first , an infirmity is such a weaknesse , as when the heart is upright , yet by reason of some impediment it cannot doe that good it would : and doth the evill it wouldnot . so that there must , be first uprightnesse of heart , else it is not an infirmity , but iniquity , the heart must be perfect with god in all things , there must be a purpose to please god in all . secondly the reason , that it cannot doe so , is from some impedimēt that hinders : and this ariseth from the rebellion of his flesh , which leads him captive , makes him omit the good that he would doe , & doe the evill he would not . but now secondly to come to the notes and characters : for a carnall man and a godly man , both bee guilty of one and the same infirmities , as to have their hearts wandring in prayer , in reading , and to idlenesse in their calling , &c. yet these may be wickednesse in the one , but weaknes in the other , and therfore to know this , consider these signes . first , if it be an infirmity , it continues not , but assaults thee by fits , and starts , and so away ; and afterwards thou wilt returne to thy former course : as a stone that is throwne up , it flyes as long as the force of the hand that threw it remaines ; but after it takes its owne course againe : but if it continue upon thee , it is signe that it is naturall to thee : as a stone , it rests on the earth , because it is the naturall place of it : my meaning is not , but that an infirmity may assault a man all his life , for so some may , as we shall shew afterwards ; but i say , it comes by fits , and so is gone . this we see in david , in peter , and the rest of the saints , that their infirmities continued not so , but that afterwards they returned to their course againe . secondly when a man amends not upon admonition , it is a signe it is not an infirmity , if a man intends to goe to such a place , and one should meete him , and tell him , this is not the way , and direct him into the right way , he would thanke him , and returne into the right way , because that is the way hee intended to goe . so if your faces be set towards ieru salem , and one should tell you , here you went out of the way , he would bee glad of it , and returne . so it was with david , when hee would have slaine nabal in a passion , & abigal met him , and stayed him : oh how thankfull he was to god , and her ! it was a signe it was but an infirmity : and so in the case of vriah , when nathan told him , hee was in the wrong : prov. 25. 12. he that reproveth the wise and obedient , it is as a golden eare ring , or as an ornament of gold , saith salomon , that is , hee whose heart is upright , whose intent is to grow rich in grace , hee accounts of those that reprove him , as of goldē ornaments : but if a man after admonitiō & reproofe will take his owne course , it is a signe of his wickednesse , and not infirmity . againe thirdly , a sinne of infirmity is alwayes with griefe and sorrow of heart for that weakenesse : now what is griefe , but the endeavour and strife of the will , when a man cannot attaine to that he would , or would shun something he cannot avoyd , then hee is grieved and pained : as it is in the body ; all the griefe there , is , when a part or member cannot performe its office or function there : so in the soule when it would faine doe such a thing , when the desire of the minde is set on such , or such an object , and it cannot attaine it ; then followes griefe : so here , when the heart is drawne up to please god in all things , and something comes in the way that it cannot , & therefore it is grieved , and therefore in the 2. cor. 10. 11. the apostle makes this sorrow , a ground of their uprightnesse , & it is certaine , where this griefe is not mingled , it is no infirmity . every sinne of infirmity , produceth a hearty complaint , and an earnest desire , and a serious endeavour to have it cured , for every infirmity in a body , that is quickned , that hath some life in it , and so is sensible of it . as in a disease , that a man is sensible of , he tels his friends , or any other , that hee is in company with , of it , to see if they can helpe him , if they cannot he complaines to the physitian , and goes to him to have it cured : so in an infirmity or sicknesse of the soul ; an upright heart , complains to his christian friends , i have such an infirmity , what shall i doe to cure it ? if they cannot help him , he runnes to him that hath the balme of gilead , to iesus christ to have it cured , the 2. cor. 12. 8. 9. this was so in st. paul , he praied three times that it might be removed , he doth not onely complaine as in the 7th of the rom. 24. and desire that it may be healed , as in the forenamed place , where he praies against it , but to this he addes , a serious endeavour , 1. cor. 26. 27. he beats downe his body , &c. that is , he used all good meanes for the overcomming of this infirmity : and where this complaint , desire , and endeavour is wanting , it is a signe it is not a mans infirmity , but iniquity . fiftly , if thy sinne be a sin of infirmity , thou shalt finde in thy selfe a continuall reluctancy , and strife against it : for as there is in thee a body of sinne ; so also a body of grace , which being contrary to the other , will not suffer thee to be at quiet , the spirit will be against the flesh , as well as the flesh against the spirit : and as the flesh will not suffer thee to doe a good duty without resisting , and interrupting thee ; so neither will the spirit suffer thee to sinne without striving against , and opposing it . but if thou canst sitt downe , and let it rest without striving against it , it is no infirmity , but rebel lion , therfore try thy selfe by these signes . but others besides true christians are able to doe this ; for take an unregenerate man , and he wil make the same plea for himselfe , that it is but his infirmity : indeed hee is overtaken sometimes , but it continues not ; and when hee is admonished or reprooved , hee findes his heart yeel to it , and he grieves , and is sorry for it , hee complaines of it , and seekes to helpe it , and strives against it , and therfore these are not sure signes to distinguish him from another . i answer , that there is something in an unregenerate man which is much like , and comes very neare to that in the regenerate man , he may doe much by that light he hath , but yet there is a broad difference betweene them : for the regenerate man hath another object about which he is conversant , he hath a new light put into his heart , he is renued in the spirit of his mind , and he hath the law written in his heart , 2. cor. 3. 3. heb. 8. 10. that is , all the spirituall duties that are written in the law : and hee hath something in his heart that answers to what is in the law , as tally answers to tally ; or as that fashion in the lead , to that in the mold ; or as in a seale character answers to cha racter , impression to impression , so that which is in the seale , the same is in the waxe : so whatsoever is in the law of righteousness , if you could see that which is written in the heart by iesus christ , you should see character for character , print for print ; and so , that if there were not a written law , hee would be a law unto himselfe to obey god , performe duties according to the law written in his heart : now when it stands thus with a man , and something , some impediment comes in the way , that he cannot serve god as he would , the law of his members rebelling against the law of his minde , then this troubles and grieves him , this hee complaines of , and strives against , and labours to have it mended . but now a naturall man , hath not the law thus written in his heart , he hath all things revealed to him within his sphaere , to wit of nature , he ascends no higher : and although he hath good purposes and meanings , and grieves and complaines , yet all this is for sinnes committed against common light , against naturall conscience , against the secōd table . now this is in a lower sphaere , they are sorry , but not godly sorrowful , they cannot grieve for omission of spirituall duties , required in the first table , and so wee see they are not pitcht on the same objects which makes a greater difference . now for the further and fuller clearing of this point , we will answere some questions or cases . first , suppose i have striven long against such a lust , and done what i can , and yet cannot prevaile against it , shall i say that this is an infirmity ? to this i answer , first , that we may be , and are often deceived in this , when we have striven long against it ( yet wee grow worse ) and that the infirmity gets ground of us ; for an infirmity may appeare to get strength , when as it looseth it . as when we cleanse a pond , it appeares more muddie then it was before , though in trueth it loseth mud more and more . every contrary , the more it is resisted , the more it appears ; as fire the more cold is about it , the hotter it is : so an infirmity , the more it is resisted with the contrary grace , the more it appears to prevaile , though in trueth it loseth ground and strength . and therefore secondly i give this rule , that though you have striven , yet you must not leave off , but continue your striving still , and yet be content with gods hand in suffering such an infirmity in you : for there is a double contentment ; first , that which is opposed to murmuring against gods hand , and impatiency , and so we must be content to suffer an infirmity on us : we must not repine at gods proceedings . secondly , such a contentment , as is opposed to striving against the infirmity , and so we must not be content to suffer it on us , but must strive constantly against it : as in a naturall disease wee are to labour to have it cured : but if god will have it lie upon us , we must be content : so here wee should continually strive against our infirmities ; but if god see good to let it rest upon us , wee must be content with his hand : for god doth it that wee might have something to humble us , and humility is the nurse of grace , without which all grace would wither and decay . and againe , the power of god rests and dwells in an upright heart , and that must have an empty place ; and humility makes roome for this , when the power of god dwels in us , when it beginnes to settle in a mans heart : if he now begin to grow up in conceit of himselfe , this expells the power of god , and crouds it out : and therefore god would have something to be in us , to keepe us in an humble condition . it is with us as with paul , when hee looked on his infirmity ; at the first he was impatient , would have no deniall at gods hand , but have it removed ; hee prayed thrice , that is , often , to this purpose . but when he saw it was a medicine , which he thought a poyson , that it served to humble him , & by that meanes the power of god dwelt in him , then he was content , and so should we . againe thirdly , i answere , suppose you doe not get victorie over your infirmity , and you be no better then you were before , nay lose ground of it , yet strive still , for this strife makes you hold head against it , which otherwise you would not do : for if when you strive , you doe but keepe your ground , or lose somewhat , then what would become of you , if you did not strive at all , should you not goe quite downe the streame , and lose all ? yes certainely . as a man that rowes against the streame , so long as he rowes , he doe some good , loseth some ground , and getteth some ; but if he leaves rowing , he goes quite downe the streame . and as a man may keepe the field against his enemie , though he doe not conquer him , yea though he loseth ground ; yet it is one thing to keepe the field , and another thing to bee beaten out , and overcome ; now this continuall striving , makes a man to keepe the field , against his infirmity , and not to be overcome , and therefore its worth the while to continue striving . lastly , i say , that though a man is sure of victory , and that his cause is never so good , and that he goes on a good ground , yet god may in his wisedome so dispose of the matter , that hee may lose the victorie for a time , as wee see the israelites , in a good cause were foiled twice by the beniamites ; and so the disciples of christ that were sent on his businesse to fish , they fished all night in vaine . and so moses though he went on gods errand , yet he prevailed not a good while , but the people were oppressed more than before , exod. 5. and so paul though he was called to goe to macedonia , yet see in the storie what a many letts he had , yet afterwards he planted a church there ; so when wee strive against any sinnefull lust , our cause is good , and wee have a certaine promise , that wee shall overcome , even as certaine a promise as iosuah had , that he should drive out the canaanites , and overcome them , when the lord encouraged him , saying , i will not faile thee nor forsake thee . so sure a promise have wee , in the 1. luke 74. wee shall be delivered from all our enemies , that so wee might serve god in holines : & therfore be not discouraged , though thy infirmitie hang long upon thee , but strive against it , and in the end thou shalt get the victory . a second question is , whether an infirmitie may hang on a man all his life , or no ; for some men may say , i have had a sinne which haunted mee all my life hitherto , and may doe till my dying day for ought as i doe know , and shall i then say this is an infirmity ? in this case wee must distinguish of infirmities , for infirmities are either occasionall , which are occasioned by some other accident , or habituall , w ch stay longer by a man , and these are either naturall to us , and so proceed either from our parents , and so are hereditarie to us , even as some diseases are ; and so wee are subject to the very same infirmities , that our parents are : else they are such , as arise from the temper of our owne bodies . such as proceed from our naturall complexion , or else such as proceed from custome , which is another nature , now i say that occasionall infirmities such as arise from without , as such as come from sathan , these continue but for a fit , and doe not last all a mans life , god doth usually set sathan a limited time , hee may give him liberty to tempt a man , but hee sets him his bounds , thus long he must doe it , and no longer , usually i say god doth thus ; for he may suffer him to doe it longer , but seldome all a mans life . but now for our naturall hereditarie infirmities these may and doe oftentimes continue for tearme of life : for they have a roote in us . now though you doe loppe off the branches , yet the roote will send forth more againe : i doe not say , that they so prevaile , as that they reigne in a man ; for grace will continually get ground against it : but it may remaine in a man so long as hee lives , and god hath a good end in it ; for he would glorifie his sonne in us , not onely at our first conversion , but all our life after , he would make us depend on christ alwayes , as well for sanctification as for justification : he would make us see what neede wee have of a dayly mediatour , and therefore leaves dayly infirmities in our nature to exercise us with , and to cause us to looke up to christ , as the brazen serpent was lift up amongst the israelites . another case may be this , whether a sin against knowledge , and with deliberation may be said to be a sin of infirmity , or no ? to this i answer , that a sinne committed simply with deliberation , cannot be an infirmity : that is , let a man be ever himselfe , without let or impediment , let him be his owne man , let the eye of his understanding be as when the sunne shines , and dispell the mists , so that it may see all before it , and let his will and affections walke at liberty : and in this case a good man cannot sinne deliberately . see the ground of this , romans the seventh , and the seventeenth vers . if i commit sinne , it is no more i , but sinne that dwelleth in me : that is , when i am my selfe , my owne man , not bound up with any lust , i thus doe not sinne , it is not i : but in this case , which is the usuall and indeed all the case of christians , namely , when any passion orinordinate affection , or strong distemper doth either blind the eye of reason , or tye up his affection , so that hee is not at liberty , then i may commit a sin , having long deliberated on it . there may be such distemper of affection as may continue long , and though it doe not wholly blind reason , yet it blinds most of it . and this was the case of david in numbring the people , he deliberated on it : ioab tells him the truth , and reasoned the case with him , and yet hee did it : and so we know in murdering vriah , it was consulted on , and a deliberate actiō , but there was much passion mingled with it : david was not himselfe , there was some strong affection that did binde and tie up the use of the regenerate part , as in drunkennesse , that excesse bindes up for a time the use of reason , so that hee could not walke in the liberty of his spirit , and therefore it was his infirmity : wee may see that passion overcame david for the time , by his com ming out of these sinnes : for when after hee came to himselfe , and saw the greatnesse of it ; as usually when a sinne is committed , ( and not before ) then we see the grievousnesse of it ; so then david confessed hee had sinned , and done very foolishly . so a christian may fall into a course of worldly mindednesse , or the like , and this lust may hang upon a man , and yet be a sinne of infirmity , ● when a man is himselfe hee sees it , and repents it . secondly , i answer , that in this deliberation , which is mingled with passion , there is a double error ; namely , when a man erres either about the ultimate and last end , or when hee erres onely in the meanes . now a regenerate man hath set up god for his last end , whom he must never forsake , nor part with for all the world , but in some particular thing hee may erre : as when he thinkes he may doe such a thing , and yet keepe his god still , or else hee may get pardon of sinne quickly , or else minceth his sinne with distinctions , &c. and so may commit a sin deliberately : for this is a true rule , that any sin is a sinne of infirmity , so long as we doe not erre about the last end , though in some particular wee are out , concerning the means and way to it . but now an unregenerate man , hee deliberates after this manner ; i would have god for my god ; i would not bee without god in the world , but there is such a pleasure , such a profit , which i must needs have , and rather than hee will lose it , hee will part with god , thus hee makes pleasure his uttermost end . a man loves his life , and loves the use of his members ; as of his hand , his arme , or his legge , &c. but he had rather lose his hand or any of his members , than his life . so a wicked man covers his pleasure more than his life , hee cannot live if he have it not ; and god hee esteemes but as one of his members , which hee would not willingly want : but a christian hath god for his chiefe end , and never sins with deliberation , about this end , he wil not forget god upon any termes , but may erre in the way , thinking hee may fulfill such a lust , and keepe god too . another question is , whether a regenerate man may not fall into some presumptuous sins , and so commit a sinne that is not of infirmity ? for answer to this , wee must know , that a presumptuous sin is of two sorts : first a sinne that is simply presumptuous , when wee know such a thing to be sinfull , and yet presuming on gods mercy , we will doe it ; i say thus a godly man cannot sin presumptuously . but there is a sin that is comparatively presumptuous ; to wit , in comparison of our other sinnes , which wee commit with more reluctancy , with more tendernesse of conscience : but some others we commit more against knowledge , and are more our selves when wee doe them ; these are comparatively presumptuous sins , and a godly man may sometime commit them : as we see it was davids case in the matter of vriah , when hee plotted his death . the end of the first sermon . the second sermon , by john preston dr. of d. math. 12. 18. 19. 20. 18. behold my servant whom i have chosen , my beloved in whom my soule is well pleased : i will put my spirit upon him , and hee shall shew judgement to the gentiles . 19. he shall not strive , nor cry , neither shall any man heare his voice in the streetes . 20. abruised reede shall he not breake , and smoaking flaxe shall he not quench , till he send forth iudgement unto victory . i have made choice of these words for the affinity they have with that text , whereof we have so lately spoken in this place , that out of this text wee might prosecute the point already entred upon by occasion of the prayer of that good king in the former text : for christ is heere brought in shewing judgment to the gentiles , and doing it in a meeke and tender manner , as ver . 18. 19. which manner is heere illustrated by the consideration of the persons , to whom this judgement was declared or shewed , who are here expressed under the similitudes of a bruised reed and smoaking flaxe . a reed the weakest plant , that is , not a strong tree ; yet this a broken one , none of the strongest : so flaxe , that takes the fire a great deale sooner than a reed will , especially if it be dry , and have hung neere the fire , but most of all , if it be already smoaking , the least sparke will doe that , yet christ will not quench that little sparke . then he shews the issue of this teaching , till he bring forth iudgement into victory : that is , untill that little sparke have got the mastery , or that hee may &c. and so it is a reason of his tender dealing ; because otherwise , is roughly dealt withall , it never would prevaile as a little coale , if it bee hard blowne , is soone extinguished , but if nourished , and gently dealt with , increaseth to a mighty flame : so the least grace , though as weake as a bruised crushed reed , or as small as aspark of fire , that onely makes the flaxe to smoake , yet if cherished by christ , it will increase , & come at last to victory ; so that in these verses yee have foure things . first , the office of our saviour iesus christ , which is , to teach men judgement . secondly , the manner how he doth it , namely , with tendernesse and meekenesse . thirdly , the persons , namely , such as are very weake in grace and holinesse . fourthly , the issue , namely , that he will bring forth iudgmēt into victory . for the first and second of these . the office ( i say ) of christ , is to teach men judgement , and this he doth with much tendernesse , compassion , and gentlenes : for the former part , that christs office , is to shew men judgement . first , to teach men the just and righteous waies of god , so the word is taken in the old testament . to enlighten men to judge of the waies of god. there be two ends why christ came ; first , to justify , and secondly , sanctifie us , to give us forgivenesse of sinnes , 3. act. last , 5. act. 31. therefore christ is often compared to a shepherd , in the 10 th of st. iohn , ( and many other places ) that feeds his flocke , and he is also called iobn 1. 9. the true light , which lighteneth the world , & every man that cometh into the world ( that is ) if christ had not come into the world , there would not have been one sparke of gods image left in man , neither adam , nor his posterity should have knowne any thing , but a cloud of darkenesse should have seized on mens minds . but now by christs comming every one , even the wicked have this benefit , that they have seen common light : christ lightens every one that commeth into the world , in some sort teacheth them so much as shal make thē inexcusable it is his office to teach men , and he doth it in the next place , with much gentlenes and tendernes : this we will easily grant , if we consider who it is that teacheth , and who we are that are taught , a rude people so hard to conceive , so ready to forget , therefore he had neede have much gētlenes . we say whē one quickly conceives a thing , and then goes to teach it , to another that cannot apprel end it , it will weary him , if hee bee not very meeke . an angry man when he findes any impediment , he flies on the face of it presently , and a proud man , he will not beare so much , nor waite so long . but now christ is meeke , and thinks not much to waite from day to day , to drop in heere a line and there a line , here a little and there a little : he teacheth with much meeknesse ; the reason is in the verse before , christ deales with us according to his nature and disposition . now as it is said before , he shall not strive nor cry ; when the pharisees would have killed him , rather than he would strive with them , he departed , yeelding to them , went his wayes from them . and againe it is said , neither shall his voice be heard in the streets , alluding to an action of his , when he had wrought a great work , he bad them not utter the matter : he came not with pomp , and majesty , as great men , that cannot come into a place , but the towne must ring of them ; hee deterres no man by his greatnes , from comming unto him , but was of an humble and meeke disposition . and according as his nature was , so dealt he with us , teaching us with much tendernesse , and meeknesse : then there is no reason , why wee should bee discouraged for any of our infirmities , for christ will beare with them . if he were not god , and man , that is , if he were not patient in an infinite manner , he could not beare with us : but he is infinitely patient , therefore be not discouraged , in ezekiel 34. 16. ver . he compares himselfe to a shepherd , and ( saith he ) i will seeke that which was lost , & bring againe that which was driven away , and will bind up that which was broken , and will strengthen the weak : where we see , there be foure causes of weaknesse . first , men are apt to straggle out of the way through vanity and weaknesse of their owne spirits . now when a man doth so weaken and lose himselfe through his owne folly ; then christ seeks him , and will not suffer him to be utterly lost . david wandred as well as saul , but god sought david againe , and would not lose him : therefore wee see , that david delights to use this metaphor in psal. 119. 176. againe a temptation may come on a man which is too strong for him , and drive him out of the way , as sheepe when theeves come , are driven out of the fold , whither else they would not have gone : these christ promiseth to bring back againe : as david recovered the sheepe , out of the paw of the lion and beare , so christ will recover his children that were carried away with such strong temptations . againe , suppose there be some wound made in the soule , by some actuall sinne , if there bee some breach made into the conscience , christ promiseth in the next place to make up this breach , that he will binde up that which was broken : a man may complaine that hee is weake and ready to straggle , as before : therefore christ promiseth to strengthen that which is weake , that is , he wil lead them on to a greater measure of strength dayly , whereby they shall bee able to get victory over such infirmities : isaiah 40. 11. hee shall feede his flocke like a shepheard , hee shall gather the lambes with his arme , and shall carry them in his bosome , and shal guide them with young : here wee see , that in the fold of christ there is this difference of sheepe . some are strong that can goe apace , some are weaker , that cannot keepe pace with the other , and they are compared to the ewes with yong , that can goe but a slow pace : some are so weake , that they must be carried , else they cannot goe . now those that are so weake that they cannot comprehend christ , hee is ready to comprehend them : when men are weake , and have not that use of their faith which others have to lay hold on christ ; christ will take hold on them , and carry them in his bosome , and those that are weake and cannot keepe pace with others , hee wil guide them , and drive them on , according to their pace , and hee will drive on the strong according to their strength , and though hee beare with the weake , hee expects more from the strong : see how iacob ordered his flocke in that manner that he would not out-drive them , and shall not god doe so also , who hath taught the husbandman this discretion , isaiah 28. use it himselfe ? surely he will : in the 1. of st. iam. ver . 5. if any man lacke wisedome , let him aske it of god , that giveth to all men liberally , and upbraideth none , and it shall bee given unto him : that is , you shall finde this difference betweene god and man. if one be foolish , and goes to man ; man is ready to despise him , and laugh at him : but if hee aske wisedome at gods hands , he gives it to him liberally , and twits him not with his folly ; upbraides him not with his weaknesse : looke how a tender mother deals with her child , the more its weaknesse is , the more tender she is of it ; so doth christ guide us according to our weaknesse , and tender us the more , because wee are meeke and humble : and therefore wee have no cause to bee discouraged , for that weaknesse which we finde in our selves . wee are indeede exceeding backward to beleeve this , and therefore see what 's added : ezek. 34. 16. he saith he will feede them with judgement : that is , with wisdome and discretion : for hee is wise , and knows how to feed thē , according to their weak capacities , and so his wisedome may bee a ground that he will tender us . againe , his power may shew that he will doe this with us , because hee is able to make crooked things streight : if a man meete with a crooked piece of wood , which he would streighten for his use , and cannot ; hee throwes it away , because he cannot make it streight . men if they are to deale with a scholler that is hard to learne , they give him over , because hee is uncapable ; they cannot make him conceive instructions . but christ is able to make crooked wayes streight , to quicken those that are dull , to put new natures into us ; and therefore hee will not deale so harshly with us . againe , if there be any grace in us , it is his owne worke , and therefore it is for his credit to perfect it . 1 thess. 5. 24 vers . phil. 1. 6. hee should not be faithfull else , if he should not doe it ; but he will doe it : as a worke-man loves his owne workes , and will not leave them unperfect , so neither will christ. againe , it is his fathers will , that those who are weake should be cherished , his delight is still in leading them from one degree of strength to another ; for his power is more seene in them and he hath more thankes from them , as he had from mary magdalen . but some will say , oh but my heart is so untoward , that i feare i never shall overcome ? consider well that place the 42 of esay , 5 , 6 vers . thus saith the lord , hee created the heavens , and stretched them out ; he that spread forth the earth , and that which commeth out of it ; hee that giveth breath unto the people upon it , and spirit to them that walke therein : i the lord have called thee , &c. consider who it is that created the heavens , the earth , and the buds thereof ; that giveth breath , &c. is it not god ? now then suppose he findeth nothing in the nature of man , but an emptines of grace and holines , is it not he that made the heavens when there was none before , and then is not he able to create grace in a mans heart ? againe looke on the earth in the winter , it is very hard , a man would think it should never bring forth flowers , yet in the spring it puts forth many kind of fruites & flowers ; so though thy heart bee as hearbs in the winter , yet god is able to make grace sprout forth there , as flowers in the spring ; besides it is he that giveth breath unto the people , that is , if you looke upon all the creatures in the world , yet none was able to put life in them , but god. so though your soules be like unto a clod of earth , he is able to put life into them , the breath of life , as he did at the first , he is able to enlighten and enlarge them further , and therefore be not discouraged for thy weaknesse . is it thus ? that christ teacheth in judgement , and that with much compassion , and rendernesse ? then this should incourage men to come unto christ , to learne of him , to take his yoke on them : this use we finde to be made of this doctrine in the 11th of s. mat. 28 , 29 , and 30. verses , come unto me all ye that are weary and heavy laden , and i will ease you : take my yoke on you , and learne of mee , and you shall finde rest to your soules : for my yoke is easie , & my burden is light : that is , let a man look upon christ and his waies , and usually they are discouraged with the strictnesse of religion , they thinke they shall bee too straight laced , and bound with fetters , that are too straight for them . no ( saith christ ) feare not , for i am meeke and lowly , and such shall you find my dealings to be towards you . there be two things in the text to moove us to come in to christ , and to bee subject to his yoke . first , the nature of the thing it selfe , it is an easie yoke : before you come to me , you are like men in prison , but when you come to me i losen you , and set you at liberty : before you were as in darknesse , but when you come to mee i enlighten you : before you were as men in sicknes , but when you come to mee , i strengthen and heale you . a second thing , is from the person you have to deale with , that is , christ : come unto me , for i am exceeding gentle , and meeke , and such shall you finde mee : iohn baptist and moses came roughly ; but christ is come in tendernesse ; if you be subject to infirmities , hee is ready to passe them by ; if you bee overcome with them , hee is ready to recover you : and therefore now come in to christ ; submit your selves to his yoke , to his teaching and discipline , to his rule and government , which is so easie . but if you wil not , he will rule you with a rod of iron , and breake you in peeces like a potters vessell ; if you stand out with him , then none is so rough as he , and therefore observe him . if a king should say at his coronation , he would open all the prison doors : would not offenders take that opportunity ? or if a creditor should say to his debtors , come to me at such a time , and i will forgive you and your debts , and give you in your bonds : would the debtor over-slippe that time ? so let us , when christ offers himselfe to teach us with such tendernesse , goe to him , take that time especially ; considering , that these are such times as are in gods owne power ; those things that are in our owne power , we may doe what we will with , and take our owne time : but these times are not in our hands , but in gods : and therefore take heede of over-slipping that time , when christ carries himselfe as a nurse unto us : there is a time for every purpose , and that lasts but for a season eccles. 3. 11 , 12. there is a certaine season which god hath appointed for every purpose , there is a time when the business may be well done , and if that be let slippe , it will not succeede , but he will be snared in an evill time , because hee knoweth not the good time . therefore when it is past , his misery is great . so cheifly there is a time of receiving grace , but this time a man knowes not , yet he is undone if he passe it ; therefore take heed of overslipping any offer of grace : procrastination in all things is dangerous , but here especially . now that which deceives us , is the deferring : but we must not deferre one day , and say , then wee shall doe it another , no , for then we shall let the time be past : as in a chariot , the wheeles runne neere one another , but they never overtake one another . and as in a clocke the minutes are but little distant one from another , yet none of them are together , so the devill by his cunning thinkes to make you doe it now , and by and by , till he have made you passe your houre : therfore take heed of deferring , and come in , whilest christ doth expresse himselfe thus unto you in these tearmes , whiles he deales thus tenderly and gentlie with you . it is a very dangerous thing to lose the opportunity of receiving christ when he offers himselfe , when he deales gently , which wee gather from that place , thus ; if there bee a time for every purpose , then certainely there is a time for the greatest businesse that a man hath to doe on the earth , that is , to come in to christ , and receive him ; and if the miserie of man be great upon him , if hee let slip other seasons , much more if he neglect this ; but now there is a time for every purpose , as these places testifie . and to instance in some few gehezi tooke a gift of naaman , 2. kings 5. saith elisha to him , is this a time to take gifts ? there was a time when thou mightest have done it , at another time , of another person thou mightest , but this was not a time : for naaman was a stranger , and did not know the customes , and elisha would give him his health freely , and therefore it was not the time , and therefore we see the misery was great , the leprosie clave to him and his posterity , because he knew not the time ; so saul because hee sacrificed before samuel came , the thing he did was good , but he tooke not the right time , he was too hasty , he knew not his time ; and so his miserie was great upon him ; god tooke the kingdome from him , and gave it to his neighbour , 1. sam. 13. 13. 14. so iacob when he sought the blessing , he thought he did a good thing , but he did not stay the time , so the misery was great upon him : see what a long peregrination , what a hard service did he undergoe under his uncle laban , and all because he knew not the right time : so the israelites when they sought a king , if they had staied their due time , god would in his due time have revealed unto them , that david should be their king , for he had so appointed it : and therfore because they missed of the time , their misery was great on them , so likewise for other purposes , so for this ; there is a time for a man to come in , and take the offer that christ makes , a time when he is kind and gentle , and ready to receive us ; if wee know not this time , and so overslip it , our miserie will be great upon us . now then it is very requisite to know , and finde out this time , because if wee choose gods time , god will joyne with us in the worke , and so it will bee done with ease , eccles. 3. 9. 10. a time to love , &c. what profit hath he that worketh , in that wherein he laboureth ? i have seene the travell which god hath given to the sonnes of men , to be exercised in it . ( that is ) men take much travell and paines to bring their purposes & ends to passe ; when they doe not take gods time , and what profit have they by it ? now if you will open when christ knocks at the doore , harken to the motions of the spirit , and blow them , and nourish them , and it will bee done with much ease ; but if you misse this time , your misery is great ; you may desire , and crye , and pray , and never the better , eccles. 9. 12. for a man also knoweth not his time , as the fish is , that is taken in an evill net , and as the birds that are caught in a snare , so are the sonne of men snared in an evill time , when it falleth suddenly upon them : there is a double time , as wee may gather out of these words ; a good and acceptable time , so called because god is then ready to accept and receive us , if wee come in that time , and if wee doe not make use and embrace that good and acceptable time , then the evill time shall fall upon us , we shall bee caught in an evill net and snare : there may bee a good net come on us , as affliction , sicknesse , and the like may come upon us , so as to doe us good , as we catch at some things to preserve them alive for a better condition then they were in : but now if we over-slippe the good time , then the evill net shall fall upon us , sicknesse , death , and destruction shal come on us suddenly as a snare : that wee may see the ground of this , see what christ saies , luke 19. 42. 43. i thou hadst knowne , even thou , at least in this thy day ; the things which belong to thy peace : but now they are hidden from thine eyes : he speakes it to the iewes , who yet enjoyed the ministry of christ , and hee tels them that the time of their visitation was past . so that a man may have the liberty to liveūder the ministery , long after that god hath rejected him : christ came then and visited the iewes , and al profited nothing ; then they were like the figge-tree that christ cursed after their day was passed : and this day may be long before a mans death , he may live long rejected : and therefore let us take heed we doe not stand out our time . in outward things we are wont to anticipate and prevent time : so iacob got the blessing before the time : and the israelites sought for a king before the time : and so men would be hastily rich ; and so for pleasures , if wee would stay gods time , to take it after labour , we should doe well , but wee prevent our time here ; but in spirituall things wee are too slow , let slip our time , to come after : but this is dangerous ; take heede of it : it 's a good note which the stoiks have ; some things are in our owne power , and in them wee may use our owne liberty , but other things are in the power of others ; and then we must take the opportunity while it 's offred , wee must saile when the winde blowes . now of this latter kinde are spirituall things , and therefore wee must take the time that 's offred : indeede if the time were in our owne power , or if we knew the time , then wee might delay : acts 1. 11. it is not for us to know the times which the father hath kept for his owne power , and no man knoweth what shall bee , neither can any tell it him , and therefore take heede of letting slippe the time : sathan deceives us in this , just as the lapwing doth when a manis neere her nest , she flyeth a little before a man , and then lighteth , and flyeth a little further , till it hath led us quite out of the way . so sathan makes us deferre a little longer , and a little longer , till our time bee past ; and therefore deferre now no longer , but come in unto christ whiles hee offers himselfe in a loving and tender manner . and so much for the office of christ , which is to teach , and his manner of teaching , with much meeknesse and gentlenesse . now followes the third thing to be considered , & that is the persons that christ hath to deale with , such as are very meeke ; compared here to a bruised reed , and smoaking flaxe . a reed is of it selfe very weake , and shaken with every wind , and not onely so , but broken with the least force . so a christian may be subject to much unevennesse , and inconstancy in his wayes , shaken with every temptation ; but when this shall be a broken reed , this is a further degree of weaknesse : and so for smoaking flaxe , it must be an exceeding little sparke , which will not cause flaxe to smoake , and yet with such weake ones hath christ to deale : he will not breake the bruised reed , nor quench the smoaking flaxe . now from the persons that christ teacheth , that is , weak ones , observe this point . that there may be exceeding great weaknesse , in true christians ; wee see in the text they are compared to the weakest things , a bruised reed , and smoaking flaxe : the first reason of it is this . because it pleaseth christ in working grace , to doe it by degrees , hee might have perfected the worke of grace altogether as he did in the work of creation in an instant , but he dealeth with us now according to the course of generation , as a plant is first sowne , then riseth by degrees : so we in the beginning of grace are exceeding small , hee heales us as he did the blinde man , not altogether , but by little and by little . first we see more darkly and confusedly , and then more clearely , and he heales our lamenesse , not altogether by setting us on our feet at the first , but he gives us strength by degrees , first , to goe on crouches , as it were , or to creepe or steppe forward , and afterwards to goe more strongly : and hence it is that there are many weak , because grace is but weakly wrought in them . now the reason why christ doth thus lead us on by degrees ; is first to humble us , and to let us see that the worke is not of our selves , it is god that workes in us according to his good pleasure for when wee are brought on by degrees , thus it makes it evident unto us , that we receive strength from another . secondly , hee doth it for his owne glory , that wee might know the righteousnes of christ : in the 8 of deut. 2. 17. there is set downe these 2. ends , why the lord led them through the wildernesse , & not the nearest way . first , gods end in it was to humble them . secondly , to let them know that hee did it for for his owne sake . so he doth here to humble them , and for his own glory , god doth not perfect grace at the first , but by degrees , and likewise that they may know his power , that it is his strength in which they walke , that if a christian should bee left to himselfe , he would quickely finde that it is christs power that hee must walke in , that must goe along with him to guide him , and to deliver him from his enemies . now for the use of this it may serve to comfort weake christians ; what though thou art not at that growth as other christians are ? yet bee of good comfort : a reed hath life in it as well as the strongest oake , what though thou canst not see the flame of an holy conversation , but only the fume ? yet you may know there is fire : men that are in the covenant , are like men that are gonein at a doore , or into a church or the like . some are further in then others , but yet all are in ; so though the weake be not so forward as another , yet hee may bee in , though not so farre in : for a budd drawes sappe from the roote , aswell as the fruite , why so thou must be a budd , and have grace in some measure , though not in so great a measure , yet thou maiest bee a true christian , though a weake christian . but you will say that it is a hard thing to be perswaded , that god will accept of such a weakling as i am . therefore consider the nature of christ , for wee are deceived in that as in other things , in 2. of the heb. verse 17. wee see that it behoved christ in all things to be made like unto his brethren , that he might bee a mercifull and faithfull high preist , &c. christ is our high-priest , now there are 3 offices of our high priest : first he was to receive every sacrifice . secondly to offer sacrifice daily . thirdly , to lay the wood together , and preserve the fire . now then it belongs to christ to receive every sinner that comes to him , as it did to aaron to receive the sacrifice ; and if christ should not doe all that belongs to his office , he should be an unfaithful high priest : but he is called a faithful high priest : if then a sinner come to christ , and saith ; lord i know that god is a consuming fire , and i dare not come to him in my selfe , but in the merit of that sacrifice which thou offredst : christ cannot reject him ; but saies hee to him : come unto me , and i will receive you : if they doe but come , hee cannot but receive them , else hee should bee unfaithfull in his office , and in his promise : but he is faithfull in both , and not only so , but he is a mercifull high priest , and so will pitty them that come unto him : and if you have many sins daily renewed , many infirmities and imperfections ; why , it is christs office to renew the sacrifice daily , hee offers up a daily sacrifice for us , even his owne righteousnesse ; and as he doth this for justification , so for sanctification also . when sacrifice was laid on the altar , the priests could not bring fire from heaven to consume it ; but god sent it , and so shewed that it was accepted : wee may lay the wood together , but cannot bring fire from heaven : but christ is a priest of an higher order than was aaron ; hee will kindle this fire of sanctification , and encrease it , and keepe it still burning , it 's his office so to doe ; and therefore doubt not but christ will receive you . oh , but this were some comfort , if i had assurance that i had but one sparke of true grace in me : therefore how shall i know that ? i answere , there bee 5 signes laid downe in the text , whereby a man may come to know this . first , in these words , he will bring forth judgement into victory : that is , the first thing that christ doth , even to set up a right judgement in thee : when the apostle prayes for the philippians , hee prayes , that they may abound in knowledge and judgment . secondly , there is life in a bruised reede , as in the strongest oake . thirdly , there is fire , though never so small , as in the strongest oake . fourthly , there is a combate . fifthly , there is victory . now for the first of these , consider whether christ hath set up his judgement in thee : when the apostle praies that the philippians may abound in knowledge and in all judgement : that is , that they may discerne of things that differ , and hee takes it for granted that it was right , else hee would not pray for the encrease of it . so that when a man can discerne of things that differ , when hee can put a difference betweene the waies of god and sin , between spirituall priviledges , and outward vanities , between trueth and falshood ; then there is a light come into a man , and this makes them pure and blamelesse , fills them with the fruites of righteousnesse : now then if thou hast this in any degree , thou hast the spirit of christ : as it was in christ , esay 11. 2. 3. hee had the spirit of wisedome and understanding , the spirit of might , the spirit of knowledge and of the feare of the lord. so is it in all his members ; they have the same spirit , and doe not judge according to the sight of the eye , or the hearing of the eare , but judge righteously , for there is a two fold judgeing , first , when our eye or eare judge , and wee judge according to that ; when wee send out our spirits and heare what they report , and this is ready to bring in a false report , to say that sinne is sweet and pleasant , and it will represent grace as vile , because it judgeth according to outward appearance , and the outside of christianity is base , in regard of misreports , that are brought up of it ; as the tenne messengers brought an evill report upon the land of canaan , and in regard of the outside of it in those that professe it , who are many times poore & contēptible men , & in regard of the infirmities and failings of the saints ; now if a man judge by the eye , that sees nothing but the outside , he will esteeme of religion as base . but it is otherwise when a man hath the spirit of judgement , he will looke further into things , he pries into the inside , and then he will not judge of the wayes of god , and of sin as the world doth ; but will see a basenesse in sin , and an excellency in religion , because he is enabled to judge aright . for christ , as he makes his princes and priests , so he makes them prophets likewise , to judge and discerne of things aright , and this he doth by opening the eyes , act. 26 , 18. that is , good things in themselves are very excellent , and desireable , but wee see them not till our eies are opened , there is a vaile drawne over our eies till christ removes it , and opens them . what is that ? why , christ he elevates and raiseth up that light which wee have , unto an higher degree , and that is by putting a new light into their soules iohn 1. 9. that is , the true light , which lightneth every one that commeth into the world . before the creation was compleate there was some light ; the first day after the sunne was created , and after the fall he enlightned every one that came into the world : ( that is ) all men have some light or other by jesus christ ; before there was no sparke of light in us , but all that wee have is by christ : that glimmering light which is in naturall men , is but a sparke of the new image , which christ hath put on us : but in this , christ raiseth up the light higher and higher ; and when this new light is put in us , then a mans eyes are said to be opened , when hee can see round about him , and discerne that excellency in grace , and that basenesse in sinne , which were in them before , but they could not see it . as the chariots and horsemen were with gehezi , but his eyes were not opened to see them : and so the well was neere hagar , but shee saw it not till god had opened her eyes , and shewed it unto her . so death and destruction may be very neere an unregenerate man , and he not see it till god opens his eyes : so also a christian may have ground of comfort , and he not know it , till god sheweth it unto him . now where a mans eyes are opened , that hee can see thus round about him , then hath christ set up this judgement in a man. but here now all the businesse will bee to discerne between the common judgement of a man , and this right judgement which christ sets up in him , which difference is seene by these particulars . first , they differ in the authors of them : another mans judgement is borne and bred with him ; but this comes from above from god : it is a new judgement , yea , a renewed judgement ephes. 4. 23. be yee renewed in your spirits & minds : when thou hast such a judgement of sin and godlinesse , which thou hadst not before , this is a new judgement . secondly , they differ in regard of the subject : this new light is alwaies in a pure heart ; the other , not : so long as the heart is overwhelmed with lusts , so long the eye of the soule is dimme , as in a mist , that wee cannot see before us ; but christ takes away this mist : titus 2. 11 , 12 , 13 , 14. when the grace of god hath appeared , &c. then wee see cleerely : wheras the unregenerate man never judgeth aright of an holy way ; because his heart is full of lusts , which are as mists , that they cannot see . thirdly , they differ in the measure . common light wil perswade you of common truth , or of truths in generall , that such and such things are commendable ; but if you come to a particular action , and practice that , you must do this , and this , here it failes him : but this right judgement helpes a man to doe particular actions ; it inlightens him in every particular , takes away all objections , and guides you in the right way 2. tim. 2. 7 consider what i say , and the lord give thee understanding in al things , ( that is ) i have told thee these things in generall , but when you come to particular , the lord must direct you . fourthly , they differ in the growth : this right iudgement growes more and more , it is as the light that shines clearer & clearer , till it be perfect day : esay 42. 3. 4. hee shall bring forth judgement unto trueth : when this iudgement is put into a man , every thing adds somthing to it : a good heart makes use of every thing , but another man that hath but a common sight hee doth not grow , but is apt to be offended , and at length that light that he hath turnes into injudiciousnes of minde , you shall find it decrease more and more , 2. tim. 3. 13. evill men waxe worse and worse , for that light of theirs is but like a flower , which when it is at the best , fades and decayes ; and the reason of it is because god giveth a man leave to use that common wisedome that he hath for a time , but when they doe not improve that knowledge that they have , then god takes it away from them , and turnes it into foolishnesse , as wee may see rom. 1. 25. because they changed the trueth of god into a lye , therefore they were given up to vile affections : 1. cor. 1 , 19. god will destroy the wisdome of the wise , & bring to nought the understanding of the prudent . fiftly , they differ in the effects w ch they produce , for first this right iudgement brings forth poverty of spirit , when as before a man thought he had some good things in him ; now he sees hee is nothing . saving wisedome makes him see himselfe empty of all that was good , makes him see that before he knew nothing , as he ought to know ; but now common iudgement breeds pride , it puffes a man up , 1 cor. 8. 1 , 2. and makes him preferre himselfe before his brethren . secondly , this right judgment , it causeth a man to know every thing , as they ought to know it , when hee knowes a right use of it : as for example , a man that knowes his ground which hee owes , when hee knowes what graine it will best beare , what tillage and manure is best for it , then a man knowes his toole as hee ought , when hee knowes how to use it as hee ought . so a man that knowes sinne as he ought , when he lookes upon it so as to lose it and loath it , then knows he the promises as he ought , when he makes that use of them , as hee should make ; when as other men minde them no more than their old shoos : and then we know forgivenesse of sinnes as wee ought , when we thinke it the most precious thing in the world : and so if wee knew earthly vanities as wee ought , wee would weane our selves from them ; yea , from all world ly things : as the lusts of the flesh , and pleasure , the lust of the eye , and riches , honour , and pride of life , or any other excellency in the world , bee it what it can be , wee will not then endure it . now when a mans eyes are opened , and he is savingly enlightned , and knowes these things as he ought , then hee lookes on carnall pleasures , and sees they will bring bitternes in the end : when he looks upon riches , hee sees that to be true which is said of them : why wilt thou set thy heart upon them , which are as nothing ? hee sees they are uncertain , insufficient , and not able to satisfie his soule : and for the pride of life , or any excellency which before he greatly prized , now he accounts it vile and contemptible , this the spirit of right judgement enables a man to doe . thirdly , the singlenesse of the eye is another effect of this , it teacheth a man to looke on things with a single eye : math. 6. 22 , 23. there is mention made of a single eye , and of an evill eye : if a man hath a single eye , hee will not looke on god and on the world , but on god alone , cleave to him , and serve him alone ; the other is called a wicked eye , because there be many lusts on which it looks . but this right judgement makes us looke on god singly , abstracted from all other things . a fourth effect which this right iudgment pronounceth , is , conversion of the whole man unto god : if thine eye be single , thy whole body is full of light , ( that is , ) shall be set straight ; and when this is not done , it hinders our conversion unto god , as we may see in the 13 of math. 15. wee cannot looke on other things , and turne our eyes upon god at the same time . fiftly , this right iudgement it sets up , and makes a man willing to be guided by the word of god , by the ministers , or any servant of god , a child may leade him , the weakest christian may leade him , if they bring spirituall reason , as naturall men are led by reason , so these by the word of god. sixtly , it makes a man able to practise that hee knowes , whereas another man knowes much , practiseth little , but this iudgemēt brings forth practice , this knowledge will leade us into action , and so much for the first signe , whereby wee may know whether christ hath wrought any sparke of grace in us , namely , if he have set up his iudgement in our hearts . now for the second ; this is such a iudgement as begets life : a reed hath life aswell as an oake now if you would know if this life be right or noe , you shall know it by the heare , there is fire : so if we would know if this bee right , see it by the cōbate ; if you would know if that be right , try it by the victory : well then , now we have to speake of the second signe ; consider though you bee weake , whether you are not as a bruised reed yea or noe , which hath some life , some strength in it . a bruised reed will he not breake , here we will consider 3 things . first that there must be some strength and life in the weakest . secondly , this strength is subiect unto bruisings , a bruised reed , &c. thirdly , that christ wil heale al these bruises , he will not breake the bruised reed , but will bring forth iudgement into victory . for the first of these , there must be a reed w ch hath some life in it : now life is such a faculty wherby creatures move themselves in their owne places , so say philosophers : other things that have not life , may move themselves when they are out of their owne places : as a stone when it is out of its owne place , moves downwards , and fire here below , being out of its place moves upwards ; but nothing can move it selfe in its place , but that which hath life in it ; to apply this to our purpose , whosoever moves himselfe in the wayes of god , hath life in him ; there bee many things may move us towards god , as good education , a powerfull ministry , good company , and the like , as ioash and amaziah , were good while their good friends lived , but all this doth not argue life in us , because they are but extrinsecall causes , as a hand may make a stone move upwards , the stone hath not life therefore ; but when a man is so farre inlightned , so fashioned and formed by iesus christ , that hee judgeth aright of the waies of god , and being thus formed , he moves himselfe to doe good , then he is said to be alive , when christ shall set up iudgement in the heart of man , to see the evil of the waies of sinne , and the good that is in the waies of god , even then , hee moves towards those wayes naturally & willingly , such a one hath life in him : let some consider this , that live in the church , under good tutors , or masters , or parents , that are carried on in a crowde of good company , they may do much , and yet have no life , because it may proceede from an outward cause ; not froman inward perswasion of the heart , of the goodnesse of the waies wherein they walke . there is a two-fold perswasion : one is , that the wayes of god are good ; a bare perswasion onely , and yet this stirres not men up to walke in these wayes ; but it lyes dead in the heart . but there is another perswasion which is ingrafted in the heart , that moves a man to new obedience : 1 iames 21. 22. so wee shall finde there a double expression of light : one , which barely shewes men all evill and good : but there is another light ; with life , iohn 8. 12. he that followeth me , shal have the light of life : it is an hebraisme , hee shall have the light of life that is , the lively light : ephes. 5. 14. awake from the dead , and christ shall give thee light . the first difference betweene them , is , the one reveales the wayes of god , but so , that the affections are not mooved , the hands are not set on worke . but the other is , when that the wayes of god are so revealed , that wee see an amability , an excellency in them ; and so , that we lift up our hearts unto the waies of the lord , as before we did unto vanity , ( that is ) wee desire earnestly to walke in them . consider how you sitted up your hearts to riches , pleasures , and other earthly vanities ; if now you so lift up your hearts to walke in his waies ; then here is that inward perswasion ; that lively light wrought in you ; that life whereof wee speake : this life is nothing else but that which the scripture calleth faith . now there is a dead faith spoken of : and how shall wee know it to bee dead ? thus , when it stirs us not up to good works : and howshall wee know it is living ? when it moves us willingly and readily to duties of obedience , christ dwels in the heart by faith , so saith st. paul , the life i now live , is by faith in the sonne of god , gal. 2. 20. ( that is ) there are two men that looke on christ ; one lookes on him , beleeves all the promises , all threatnings , all his word , opens his heart , & le ts christ come in , and rule , and doe there what he list . another saith ( if you aske him ) that he beleeves all this , but we shall know it by this : because it doth not make him moove forwards unto new obedience : now according to our life that is in us , so is our strength , the lesse life , the lesse strength , revelations 3. 8. the church of philadelphia is said to have a little strength : now if you would know whether you have true strength or no : you must distinguish betweene life and strength , to wit , the least degree of strength will first enable a man to do all things in some measure ; though not in that measure you should : it wil enable you to love god , to beleeve , to pray , &c. you can doe something of every thing . phil. 4. 13. i can doe all things through christ that strengthneth mee . secondly , though it do not reach the highest degree , yet it aimes at it , and hath a desire to come to it ; after he had said , he had not yet attaind to perfection , but aimed at it , made forward toward it : he ads , let as many as be perfect , be thus minded : the least spark of fire wil endevour to rise above the aire , as well as the greatest , and where true strength is , it wilendeavour to be stronger . thirdly , this is not an empty leveling at it , but it grows up to it ; so doth not other common strength ; there is a strength in iron to resist violent stroakes , and in a rocke to resist the force of the waves , but this is not a vital strength ; so in other men there may be strength of resolution , but it is not a selfe moving strength , & therfore it cōtinues as it was , & growes not ; but in vitall strength , there is a period to which it growes , & never rests til it comes up to it , as we see in plants , and other living creatures , and men , they grow up to their full strength so christiās have their period which they grow up to , & this period is perfect holines , w ch they cannot attaine to in this life : and therfore they are stil growing so lōg as they live . now then see if you have such a strength ; & if you can find that you have , then there is life in you : and that is the first that we propounded to shew , that there must bee some life , some strength . the second thing was ; that this strength is subject to much bruising ; a bruised reed will he not breake : a wea christian , though he have not the strength of a man , yet he hath the strength of a child ; though not of a tree , yet of a plant ; and such strength is subject to bruisings , and the lesse strength , the more subject it is tobruisings , as we see in plants . now bruisings are of two sorts , and both arising from sinne . the first arise from sin as it is unpardoned , ( that is ) as you apprehend sin to be unpardoned , the more ready you are to be bruised . the second sort ariseth from sinne as it is unmortified , when a man sees still that sinne growes up , which he had thought he had cut down , he is ready to bee bruised . the former sort is contrary to the grace of justification , the latter to that of sanctification , now christ hath promised to heale these bruises , w ch is the third thing to be considered , let those therefore that are thus weak , cōsider this promise here , that christ will heale all these bruisings , and so all other , the promise for this purpose that he will heale these bruisings , which arise from our doubting of justification , esay 61 , 1 , 2 , 3 , 4 , ver . this is the bruising for which christ came into the world , to preach glad tidings to the weak , and to binde up the broken hearted , to proclaime liberty to the captives . therefore if a poore soule would goe to christ , and say thus , lord i am bound with a chaine of my sins , and thou camest to set such at liberty , christ hee would doe it ; for he was anointed for that very purpose . and so for the bruisings that arise from sinne unmortified , why christ hath promised not to leave thee , to thy self , nor forsake thee , but wil de stroy all the works of the devill in thee ; therefore goe to christ , and put him in minde of this promise , and say , lord. i am one of them to whom this promise is made , i am as a bruised reed , and as smoaking flaxe ; and thou hast promised , not to breake a bruised reed , nor quench the smoaking flaxe : put christ thus in minde of his promise , and he wil heare , and help , & heal thee . but now here are sōe cases of conscience to be resolved first , some will be ready to say , that they have none of these bruises , that they are not thus weary and heavy laden , because they cannot greive for sin , so much as for other things . to w ch i answer , there may be some violent and sudden griefe , which may exceed griefe for sinne , as davids griefe for absalom ; but here is the difference , the griefe for sinne is constant and perpetuall , but the griefe for some losse or the like , is but for the present . now a spring that runnes and is never dry , yeelds more water then a land flood , which for the present seemes greater , but is soone dryed up : so greife for sin , is like water that runnes from a spring , which continues ; and griefe for other things , is like a land flood which lasts not long . againe they differ in regard of the termes of this sorrow : when a man hath lost a friend , he lookes on it as a total & irrepairable losse , and so greives the more ; and so in like manner , if we should look on the favour of god , as a thing irrevocably lost , his griefe for this would exceed the other . but because he alwaies conceives some glimpse of gods favour , in the mid'st of this mourning , therfore this greife seems the lesse , though in regard of continuance it be greater . oh! but i have not attained to a just measure of bruisednesse . if there bee such a measure of bruisednesse in thee as brings thee home to christ , thou hast attained a sufficient measure , to bring thee to heaven . but this distinction must bee remembred , that there is a double bringing of a man home to christ. one is , when a man is brought so far towards christ , as to bee willing to take the crowne , and partake of the priviledges onely , but this is not sufficient ; but when thy sorrow shall so bring thee home to christ , that thou art willing to take christs yoke on thee , to subiect thy selfe to christ in all things , so much sorrow and bruisednesse as this , is sufficient to bring thee home . oh , but though i am thus farre bruised , that i am willing to beare christs yoake , and to doe that hee shall command me ; yet i doe not finde that this promise is performed to me ; god hides his face from mee , and i cannot finde him , whom my soule loves , and that i cannot finde that my sins are pardoned : and so for bruises belonging to sanctification : i have striven long against such a lust , and cannot see it mortified any whit . to this i answer , that christ in with-holding the comfort , and suffering thee to bee more laded , doth ever fulfill this promise here made , math. 11. 28. come unto mee , &c. but the objection might be made : we have come unto thee , and yet finde no rest : christ therfore addes : take my yoke on you , and learn of me , &c. the yoke of christ is the government of christ , the taking of this yoke upon us , is the subjecting our selves to this governmēt . now the government of christ , consists in two things , first , it commands us to doe many things . secondly , he will have us to suffer many things : and if wee take christs yoke upon us , we must do both . now , a man is willing to doe many things that christ commands , but stoppes at some things ; there is some thing , some duty , which he wil not do ; as prayer , giving of almes , or some other : and so also for suffering , he is willing to endure some things for christ , but there is somthing againe which he cannot endure : reproches , scoffes , and the like . if therefore god hold off comfort for any long season , let a man looke well to his spirit , and see if hee be perfectly willing to take christs yoke upon him , if he were , the promise is certaine , and shall be made good , hee shall finde rest to his soule : and if hee doe not , there is some fault in himselfe . in the tenth of iudges ver . 10 , to the end of the chapter , there the people were burdened , and cryed unto the lord , and yet found no rest : but god deferres comfort , and tells them , he would deliver them no more ; thē the people submitted themselves unto god , saying , doe with us what pleaseth thee , and put away their strange gods , ver . 16. and served god. now when the children of israel were brought to this , to cast away the reliques of idolatry , and to serve the lord perfectly ; then it is said : the lords spirit was grieved for the misery of israel . so if a man would have peace , and have sought it long , and cannot find it , let him see whether there bee not some relique of corruption which god would have cast out of thy heart : and when it 's done , and thou art willing to serve god perfectly , then thou shalt finde rest unto thy soule . and so much for the second signe of true grace wrought in a man , to wit , if there be any life & strength in him , though it be mingled with much weaknesse . the third wee named , that where true grace was there was heat . smoaking flaxe wil he not quench ; where there is smoake , there is fire , and where fire is , there is heate , be it never so small ; and this added to the former of life ; life is nothing else but a sublimary heat , and where there is life , there is heate , all life is joyned with heate : but not on the contrary , where there is heate , there is life . for cold things may be warmed from without , by the sunne ; but where there is heate from an inward principle , there is life . the spirit is compared to fire and heat ; quench not the spirit : he shall baptise you with the holy ghost and with fire : or which is as fire , therefore where this spirit is in a man , there the holy ghost hath bin . now this heat is nothing else , but a solicitous and earnest desire to please god in all things , to get and encrease communion with christ , and to be built up in grace . i say , it is , first , a solicitous and earnest desire , a desire accompanied with carefulnesse how hee may doe to please god in al things , whereas in other men , there is a lukewarmnesse , a remisnesse in all things , they care not whether they doe it or no : but this is an earnest carefull desire , and that in the second place to please god : an hypocrite may have strong desires , let him bee brought to have an apprehension of gods wrath , and hell fire , & he would have an earnest desire to bee delivered from it : but all this is not to please god , but himselfe , & not god in all this : but our desire must bee to please god : see how the affections were stirred ; and what fruits it wrought , they were moved by motives taken from god , and with desire tending to him , and so must wee be . againe this righteous fire hath in it this property , that it purifieth the heart from drosse and filth , and it puts it selfe forth in holy actions , makes a man ready to pray , to speak profitably , and the like ; as fire makes men active and fit for action . lastly , it is alway guided by the spirit of judgement , when you minde that most , which the scripture presseth most , where the heart is upright , a man despiseth none of the waies of god , not the meanest trueth , but would know them all : but that which the scripture most of all urgeth , that hee most earnestly presseth after , and labours to bring his heart unto them , as the scripture is most love and the like , so hee taketh most paines with his heart about this : now therfore try by these properties , whether you have heate in you , or no. oh! but i cannot finde this heate in me , i cannot finde these holy affections in my heart . i answer , consider if thou findest any affections that are holy in thee , though not many ; yea , if thou findest none , consider if thou hast not this smoake , for sometimes a man may finde the fire it selfe , somtimes onely this smoake , what is it ? i answer , when you finde not the affections so moving as you see some others doe , yet you finde in your selfe a carefulnesse , and watchfulnesse over your wayes , that thou wilt'st not runne into sin , though thou canst not doe what good thou would'st : why , here is the smoake , and some fire , though but small ; david was not able to doe as he was wont to doe , to pray as hee was wont , and therefore hee praies god to restore him his spirit , and the joyes he was wont to have ; but yet he was carefull over his wayes afterwards : and if thou findst but this smoak , this care over thy wayes , this resolution to commit no knowne sinne , though thou findst not the flame of this holy affection , yet be not discouraged , thou hast that which is of the same nature within thee : smoake is of the same nature with flame , for flame is nothing but smoake set on fire ; and therefore take comfort , & continue constant still , till god inflames thee , and that is the 3 signe . where there is true grace wrought , there is combate and strife in the working : and afterwards till hee bring forth judgement into victory . before victory there goes a combate : this then is implied , there must be a strife . the disciples strove amongst themselves who should bee the greatest in the kingdom of heaven . this is a property of all his servants : as christs kingdome is not of this world : so are they not apt to contend for any thing in this world . but you may know if you be christs servants , or no , if you contend for spirituall things . strive to enter in at the streight gate , for many shall seeke to enter in thereat , but shall not be able . we see there are two dispositions of men , that some seeke , & are willing to goe to heaven , but take no paines for it ; these seeke saith christ , to enter , but shall not be able to get in : but others strive and contend with all their power , & such must be our strife , if we will get into heavē . the difference betweene the wise virgins and the foolish lay in this , that the wise were more diligent than the other . formall professors may contend , but it is but for a fitt ; they are soone weary of this contention : they leave off rowing , & suffer the boate to goe down the streame : but wee must strive untill we get the victory , and run with st. paul untill we get the prize . and what made him to doe so ? why , hee considered 2 things first , he look't on the crowne , an incorruptible crowne . secondly , he was loath to run in vaine , & lose all his labour so the reason why we doe not contend , is because we doe not consider these 2 things , namely , the prize & crowne of reward , and that else wee shall but lose our labour ; and therfore we must strive : if we be remisse , it is an argumēt that wee have a name to live , but are dead . and therefore consider it , there must be a strife & a combate ; and there will be that , by reason of that original corruption that is in us : we have continuall worke with our owne hearts ; the flesh is ready to have the first hand in every businesse , if wee doe not resist it ; wee shall exceedingly goe downe the winde , if we do not strive , and that hard : for when there is an infused habit as grace is , and a corrupt nature contrary to it , nature is ready to take part with it , which was bred & borne with it . whē i would doe good , evill is still present with me : there is something lay at the fountaine-head , as it were , and stopt him , when hee would doe any good . it is our case also ; in wel-doing we see how backward we are to begin , and when we haue begun , how ready we are to leave off . but if it be a businesse that concernes our selves , we are ready to doe , yea , to over-doe it : how ready we are to idle words , how backward we are to profitable conference ; how ready to spend on our lusts , how backeward to true liberality ; & so i might instance in divers others . and therfore seeing wee have this flesh about us , we had neede to strive ; it is that which a christian should make account of , to do that which he hath not a mind to doe , and not to doe that which he hath a minde to doe ; and so still to doe the contrary , and strive against the lusts of the flesh , and so to restraine his nature from what he would doe . but how should we doe to contend thus ? to give you some directions , fight the good fight of faith : the acting of our faith , and setting it on worke when any thing comes to hinder us , will helpe us to overcome in this combate . let a man beleeve the promises and threatnings of god , and he shall be able to resist the flesh : but let faith bee asleepe , and it will quickly prevaile against us : take the shield of faith : now , what a shield is for the defence of the body , that faith is for the defence of the soule . whē any temptations are suggested unto us , faith is it that repells them ; never is a man overcome but through defect of faith , or when the habit lies hid asleepe in us . heb. 11. when they set their faith on worke , what marvellous things did they ! what made ieroboam so weake , but onely want of faith : what was it that overcame eve ? but onely that shee did not beleeve stedfastly the word of god. on the cōtrary , what was it that strengthned daniel , the three children , and infinite others ? it was their faith . the saints when they have the use of their faith , are very strong : but when they have not the use of their faith are very weake , as other men ; as abraham , how weake was hee , when hee exposed his wives chastity , for want of faith ? and david when hee dissembled , and peter when hee denied his master ; but when hee was strengthned through faith , how bold was hee before the councell ? it was his faith that enabled him to fight the good fight , because he kept the faith , in the profession of it , and in the practice of it , and in teaching of it : and therefore if we would be strengthened to resist our spirituall enemies , we must labour to set our faith on worke , that is the first meanes . the second meanes , st. peter sets downe : dearely beloved i beseech you as strangers and pilgrims abstaine from fleshly lusts w ch war against the soule . first consider that you are but strangers and pilgrimes : for if you take the pleasures in the world , you cannot sit by them , why ? you are but strangers , therefore abstaine from them . againe consider that these lusts they fight against the soule . no man in the world , that did consider that such a man now knocked at the doore , whom if he did let in , would cut his throat , but that he would use all meanes to barre him out : why this now is our case ; they seeke our lives , nay our soules , they fight , there is their force , they seek to prevaile by maine force if they can ; if they cannot , then they seeke to proceed by fraud & cunning : they are ready to perswade us , that they are friends , and not enemies , and that you may go to heaven though you yeeld to them , and that you may quickely overcome them , that if you satisfy them for the present , they will be gone , and trouble you no more , and a thousand such like : but take heed , fight against them , keepe them out , not onely for the present , for they renew the battell , as an enemy if hee bee too weake at one time , in one place hee increaseth his forces , takes more advantages , and renews his battaile againe : so doe these , they will set upon us againe and againe with a fresh force , & if they cannot prevaile one way , they wil try another way , and if they cannot doe good by one , they will use all wayes . and then consider the end of this fight , it is to kil and destroy , as we know the end of a fight is : now these lusts they fight against your soule , and nothing will satisfie them but your life . every time they set upon you , it is a buffetting ; every time you yeeld to thē , it is a wounding , and if you do not resist & strive against them , they wil procure your utter perdition . and therefore i beseech you as strāgers & pilgrims , abstaine from fleshly lusts which warre against your soules . yes , i could be content to strive if there were any hope of doing any good : but i am affraid i shall be overcome , and therefore as good yeeld at the first , as at the last . i answer , there is great hope , yea , assurance of victory , wheresoever true grace is , though it may be held downe long , and saffer many oppositions : yet in the end he shall be sure of victory , till hee bring forth iudgmēt into victory . a fift signe to know if there be saving grace , yea , or no ; if there be , it shall at last have the upper hand ; but all through christ , he that hath begun that good worke , will perfit it : for he will do it , for he is faithful , and in him wee are rich : through him wee shall be more than conquerers , not through our selves ; we are apt to bee discouraged , when wee sit downe and consider what corruptions wee have arising from our natures , which wee thinke wee shall never master . true , we cannot doe it in our owne strength , but christ hath undertaken to doe it for us , hee shall subdue our iniquities . there are 2 things in the kingdome of grace , which when we looke on , are apt to make us discouraged . first , when a man looks on his owne strength , and sees how little he can doe of himselfe . secondly , when hee lookes on the kingdome of grace abroad , and sees how it goes downe the wind , and how the wicked prevaile , & the godly are weake , and goe to the wall : but christ hee will affoord us his strength against our lusts to subdue them , and for the enemies of the gospell , hee will crample thē all under his feet ; it is his promise , he will bring forth iudgement into victory . now christ doth this 2 wayes : first , by watering the buds , the seeds of grace , and maketh them to spring up as willowes by the water courses : his branches shal spread , & his beauty shall be as the olive-tree , and his smell as lebanon : they shal revive as the corne , and grow as the olive , &c. secondly , by removing all these impediments , which hinder the growth of grace any way . and therefore now let us not be discouraged , but make use of these promises of sanctification , which wee are so apt to forget : and though we be as weake as a bruised reed , or as the smoaking flaxe , yet let us not faint , nor give over , but bee encouraged to strive , and contend without reasoning , seeing wee are sure the day shall bee ours : for so is his promise , a bruised reed shall hee not breake , and smoaking flaxe shall he not quench , till hee bring forth iudgement into victory . finis . notes, typically marginal, from the original text notes for div a09958-e290 1 thes. 3. 8. notes for div a09958-e490 doct. 1 reas. 1. reas. 2 reason 3. reason 4. use. question . answer 1. doct. 2. reason 1. reas. 2. 1. 2. reason 3. caution . 1. 1. 2 3. 5. 6. caution 2. 1. 2. 2. 1. question . answ. 1. 2. 3. 4. 5. vse . iob. 27. 5. 6. use 2. vse 3. 2. signe . 2 3. 4. 5 signe . objection 1. answ. difference . quest. 1 ans. 2. 3 ans. 4. ans. quest. 2. ans. ● quest. 3. answ. answ. 2. question 4. answ. 1. 2. notes for div a09958-e4080 doct. 1 1 2 causes . 4 1 obiect . answ. 1. vse . 1. 2. rea. 1. 1 1 vse . objection . answ. three offices of christ. 3. obiection . answer 5. signes . 1. 2. 3. 4. 5. 1. question answer . 1. 3. 4. 5. 2. 3. 4. 5. 6. 1. 2. 2. 1. 2. 3. 2. 1. 2. 2. phil. 3. 14. 15. 3. 2. 1. 2. 3. 2. cases of conscience . quest. 1 1 answer . 2 case . answer . 1. 3 case . answ. object . 1. 2. things . 1. 2. 3. 1 cor. 7 , 11. 3. 4. object . answer . psal. 5. 1. 12 4. math. 18. 1. luke 13 , 24. math. 25. 1 cor. 9. 24 , 25. rom. 7. 21. 1 obiect . answ. 1. tim. 6. 12. ephe. 6. 16. 1 pet. 2. 11. obiect . 1. answ. 5. phil. 1. 6. 1 thes. 5. 24. 2 cor. 8. 9. 1. 2. esay 44. 4. hosea 14. 7. 2. three sermons vpon the sacrament of the lords supper. by the late faithfull and vvorthy minister of iesus christ, iohn preston, dr. in divinity, chaplaine in ordinary to his majestie, master of emanuel colledge in cambridge, and sometimes preacher of lincolnes inne preston, john, 1587-1628. 1631 approx. 138 kb of xml-encoded text transcribed from 46 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a10030) transcribed from: (early english books online ; image set 15587) images scanned from microfilm: (early english books, 1475-1640 ; 1253:1) three sermons vpon the sacrament of the lords supper. by the late faithfull and vvorthy minister of iesus christ, iohn preston, dr. in divinity, chaplaine in ordinary to his majestie, master of emanuel colledge in cambridge, and sometimes preacher of lincolnes inne preston, john, 1587-1628. [4], 88 p. printed by thomas cotes, for michael sparke, and are to be sold at the blue bible in greene arbor, london : 1631. cf. folger catalogue, which gives signatures: [a]² b-m⁴. reproduction of the original in the union theological seminary (new york, n.y.). library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng lord's supper -sermons -early works to 1800. sermons, english -17th century. 2004-04 tcp assigned for keying and markup 2004-04 aptara keyed and coded from proquest page images 2004-07 jonathan blaney sampled and proofread 2004-07 jonathan blaney text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion three sermons vpon the sacrament of the lords svpper . by the late faithfull and worthy minister of jesus christ , iohn preston , dr. in divinity , chaplaine in ordinary to his majestie , master of emanuel colledge in cambridge , and sometimes preacher of lincolnes inne . london , printed by thomas cotes , for michael sparke , and are to be sold at the blue bible in greene arbor . 1631. i iohn 5. 14. and this is the assurance which wee have in him , that if we aske any thing according to his will , he heareth us . the scope of the holy apostle in this chapter , is to set forth some of those principall priviledges we have by iesus christ. one maine and principall ( which is the greatest of all the rest ) is that through him we have eternall life ; and therefore ( saith he ) know this , that when you have the sonne once , you have life : in the 12. ver . he that hath the sonne hath life , and he that hath not the sonne hath not life . therefore ( saith he ) have i written this epistle to you for this purpose , that you might consider well what gaine you have by christ iesus : these things have i written , ( saith hee ) in the verses before this that i have now read unto you , to you that beleeve in the name of the sonne of god , that you may know that you have eternall life . after this he names another great priviledge , that wee have by christ ; mentioned in this verse , that i have now read unto you . this ( saith he ) is the assurance we have in him , that whatsoever wee aske according to his will , hee heareth us . this is the second great priviledge we have by christ , we shall be heard in all our requests : it is no more but aske and have , put up what petition you will , if you be in christ once , you have this assurance , that hee heareth you : but he delivers it with this condition , you must first be in him : we have this assurance in him ( saith he ) that if we aske any thing , according to his will , he heareth vs. so that you see , here are two plaine poynts lying evidently before us . 1 that except a man be in christ , he must not , hee ought not to apply to himselfe any of these spirituall priviledges , that wee have by him : if we be in christ , this and all other are ours ; if you be in christ ( saith he ) then you have this assurance , for wee have that assurance in him . the second point that the verse affords us , is , 2 that whosoever is in christ , whatsoever he askes he shall have it . now my full intention was , onely to have handled that which is mainely aimed at in the verse ( for the other you see is but touched by the way ) which is this great priviledge that belongs to all christians , that whatsoever they aske in prayer according to the will of god , they shall bee heard in it : but because i understand you had a sacrament appointed for this day , i have altered a little that course ; the hearing of that hath somewhat diverted mee , and caused mee at this time to pitch upon the other point which i named to you ; that except a man be in christ , be ought not to apply any priviledge to himselfe ; if hee be , i say , all belongs to him . when you come to receive the sacrament , it is a very great priviledge to meddle with those holy mysteries , to have those simboles given to you of the love and favour of god in christ ; but yet you must remember this , that except you be in christ , you have nothing to doe with him , and therefore it is a fitte and necessary point for this season . for when the apostle would give directions to the corinth . what they should doe , to prepare themselves to the sacrament , that they may be worthy receivers ; hee gives it in this short precept : a let every man ( saith he ) examine himselfe , and so let him eate this bread and drinke this cup. now what is a man to examine himselfe of ? surely every one that comes to the lords table , is to examine himselfe concerning these two things . 1 whether he bee in christ , and so whether he hath any right at all to come neere to him in that holy ordinance . 2 though he be in christ , yet he must examine himselfe , whether hee bee particularly prepared , quickned , and fitted ; whether his heart bee put into such a trance of grace , or fashioned so as it ought to bee , when hee comes to the immediate performance of such a duty as that is . now because i handle this point , but onely for this particular occasion , i will not enter into such a manner of handling of it , as i was wont to doe at other times , but onely take up so much of it as may serve for the present occasion ; therefore because i say this to you : that except a man bee in christ , hee ought not to take any priviledge to himselfe : wee will , first exhort every man to consider whether hee be in christ : for this is the present question which any mans heart would aske , when hee heares this propounded ; why , if all the priviledges bee suspended upon my being in christ , my maine businesse is to examine whether i be in christ or no. now because a man may bee in christ and yet be suspended by some interveniall sinne , by some indisposition of minde and heart , that may grow on him , from the actuall injoying of the present fruit and benefit of that priviledge which belongs to him therefore we will first give you rules to examine your selves whether you be in christ or no. it is very usefull to all that now are to receive , or at any other time ; its usefull you know too , not onely upon such an occasion as this , but upon all occasions ; and therefore a point , ( though peculiarly belonging to this time being taken up for preparation for the sacrament ) which we may the more boldly venture upon , and you ought to attend it more diligently . i will give you but these two maine notes or rules by which you shall try it . whosoever is in christ , there must passe a double act : one on our part , another on christs part , b my beloved is mine , and i am his ; wee take christ and christ takes us ; wheresoever you find these two acts , such a man is in christ : there must be an act of our part , something the heart and mind of a man must doe to take christ. secondly the lord sends and puts forth something of his , he doth put forth an act of the holy spirit , whereby he comprehends and takes us . now if thou finde in thy selfe these two things ; first , that thy heart hath exercised that act of taking the lord iesus ; secondly , that he hath sent forth a vertue and put forth an act of his to take and to comprehend thee ; then certainely thou art in christ ; and if it be so , all the priviledges belong to thee ; if not , thou hast nothing to doe with this holy sacrament . now for the cleare discerning of that act which is on our part , you must consider these things . 1 whether you make christ your chiefest excellencie . 2 whether you make him your chiefest treasure . 3 whether you make him you chiefest ioy and delight . 4 whether hee bee your chiefest refuge to whom your hearts retire on all occasions . 5 whether you set him up in your hearts for the chiefest commander . my beloved , if you finde all this done by you , then out of doubt , christ belongs to you ; they are all severall , but they meet in one center , and serve together to make up one rule of triall , to know whether you have tooke christ to you or no ; and i will handle them all distinctly as i have named them to you . 1 therefore consider whether christ be thy chiefest excellency ; for it is naturall to every man to seeke some excellency or other . indeed beasts , so they may have that which is necessary for the life and service of nature , it is enough for them ; and it may be it is enough for all brutish men , whose soules are buried in their bodyes that are but sepulchers of men , in whom that spectacle of excellency which is rationall , belonging to a man , is quenched in sensuality . these men , it may be , seeke no excellency at all , but so they may live in pleasures , so they may have that which belongs to their bodies , and to this present life , it is enough for them . but a man who hath any thing of a man in him , as hee is a man , considered in these higher parts of his soule , his mind and his will ; hee seekes another excellency sutable to these parts : hee serves a higher , a more spirituall immateriall substance , such as the soule is ; and according as mens mindes are of divers fashions , so they are in a way of seeking severall excellencies for themselves , yet according to their different ages . children delight in childish things , and so doe men likewise , from whom this childishnesse is worne ; yet according to their severall fashion and understanding , so they seeke a severall excellency . some seeke learning , knowledge and excellency in their profession ; this is the excellency they would have ▪ some seeke great places of authority and command , and if they had their wish , that is , the excellency they would have ; some seeke the favour of the prince : some to have a great estate , that men may say , hee is worth so much , he hath such lordships , such faire houses , & lands belonging to him ; if he had the excellencie he desires , these he would have . every man in his owne kinde , according as mens understandings are stronger or weaker ; according to their different education , as it hath beene more noble , and ingenious ; according to the severall companyes they keepe , where they finde such and such things magnified ; according to the severall ages they live in ; ( as wee say something is in request is one age , in one company , something in another ) i say according to these severall occasions , so every man seekes a severall excellency to himselfe . now consider what is the excellency thy heart desires , above all thing else , whether it bee iesus christ ; to be in him ; to excell in grace ; to have a new draught of gods image in thy soule ; or whether some such thing as i have named : consider what is the proper vertue thou wouldest have thy soule to excell in , for there are severall vertues ; every thing hath some vertue or other which is proper to it ; as the vertue of a knife is to cut well ; the vertue of a horse to goe well ; the vertue of a souldier to fight well ; and the vertue of a christian to be a holy man ; to bee holy , gracious , and unblameable in his conversation . now what is the proper excellency thy heart aymes at : what is that thou esteemest thy vertue , that if thou wert put to thy choyse that thou mightest have a wish granted thee , thou wouldest most desire ? whether wouldest thou desire this ; to excell in grace and holinesse , to have thy sinfull lusts mortifyed , to have thy heart put into a holy frame of grace ? or whether , ( if thou wouldest deale impartially with thy selfe ) is it not some other excellency that thy heart runnes upon ? that thy thoughts and affections are most set upon ? consider when thou lookest upon others , what seemes most gracious in thy sight , by what thou doest most value the excellency of another man ; for it is likely thou so esteemest thy selfe also : consider therefore i say what thou measurest thy selfe and others by ; a man that is in christ , sets so much by himselfe , and by every man as he is in gods booke : as you see , men are rated , and their wealth esteemed according as they are in the kings bookes . see what thy heart saith to this , whether thou settest so much by thy selfe and by every man else , as he is in gods favour ; as he hath the eminency of grace and holinesse above others ; or whether it bee something else by which thou ratest thy selfe and others : consider what is that outward badge , that livery , that cognizance thou desirest to weare , which thou wouldest boast of among men : you shall see it in paul , ( saith he ) when i come amongst you , i doe c not regard the excellencie of naturall wisedome ; i care not to come with that ; the time was when i prized it , as you prize it now ; but now ( saith hee ) it is another excellency which i seeke , which i desire to weare ( as it were ) when i come amongst you , to preach the gospell , ( saith hee ) i care for nothing else , i care not to bee thought to know any else , than christ crucifyed : consider with thy selfe now what thou wouldst have most eminent in thee , in the eyes and eares of men , that which thou wouldest weare in the view of all the world ; whether it be the livery of christ ; to professe the feare of god , to excell in grace and holynes , though the world disgrace , despise and hate thee for it ; is this that thy heart desires ? if so , it s a signe thou seekest christ for thy excellency . consider likewise what it is that thou esteemest thy chiefest wisedome ; for it is the disposition of men before they bee in christ , before they have experience of the wayes of god , before they be regenerate , when they look upon those wayes in others , they reckon them folly , they are d foolishnesse to every naturall man : but when they are once in christ , then they are wisdome unto them , that is , they reckon him the wisest man that excels most in these foolish courses , as before they deemed them . it is the lords expression , deu. 4. 6. c this shall bee your wisdome before all people , to keepe my lawes and commandements . consider now what is that thou reckonest thy chiefest wisedome , before all people ; whether that which before thou thinkedst folly and weaknesse , and hadd'st a disposition in thy heart to contemne and scorne ? whether now settest thou it at a higher price , and dost in truth thinke it thy wisedome , and art willing that all the world should know that thou thinkest so ? by this you shall finde whether you make christ your excellency by considering whether your hearts goe this way or no , to seeke a vertue in the excellencies of iesus christ , and so shew them forth to others ; by examining whether this be thy cheifest wish , that thou mayest bee a christian ; that thou mayest bee found in christ ; that thou mayest be able to say as paul said , f i reckon all other things as drosse , as base and vile things ; onely to bee found in christ , to be cloathed in his righteousnesse , to excell in the graces of his spirit ; this onely i prize as most excellent , and most worthy : and this is the first . 2 secondly , consider what is thy chiefest treasure , for you see g hee that had gotten the field , hee gave all that heehad for it , and went away rejoycing , for hee reckoned it his greatest treasure , and worth all the rest . it is certaine , whosoever hath taken christ , doth so esteeme of him , hee reckons him to bee his chiefe treasure . you will say , how shall i know it ? why , consider what men do with their treasure , for it is certaine ( as i said before , of excellencie , so ) every man hath some treasure or other ; the poorest man that is , hath a treasure , something that hee esteemes of , which hee makes account of . i aske not what thou art possest of , but what thou most esteemest ? for treasures are as they are most esteemed of . as wee say of jewels , the worth of them is according to mens fancies , according as they are esteemed , so it is with every mans treasure ; one makes this thing his treasure , another that . now ( i say ) consider what thou makest thy treasure , and you shall know what your treasure is , by these markes . 1 a man layes up his treasure in the safest place . then if christ be thy treasure , thou wilt lay him up in the innermost parts of thy heart , he shall not dwell in thy tongue , he shall bee laid up in the closer of thy heart ; hee shall not dwell in thy outward man , in thy understanding only , but hee shall bee laid up in thy inward part ; ( that is ) he shall bee pitched upon the very bottome of thy heart , and there hee shall rest , there thou wilt entertaine him . 2 againe , what a mans treasure is that hee keepes with his greatest care , with the greatest warinesse and solicitude . so wilt thou the lord iesus , when once thou layst him up in thy heart ; thou wilt not be carefull for any thing , so much as to keepe him safe ; that is , to keepe the assurance of his favour safe , to keepe him neere thee , and thy selfe neere unto him ; thy minde will be more carefull of this , more than of all things else : thou wilt then take heede of all things that may cause a distance betweene thee and him ; thou wilt then take heede of whatsoever may loose him , of whatsoever may make a separation betweene the lord and thee ; thou wilt be more carefull for this , than any man is to keepe his wealth , or to keepe whatsoever it is that he makes his treasure . 3 againe , whatsoever is thy treasure that thou wilt most esteeme , thou wilt set it at the highest rate above all things else . before a man is in christ there are many other things , which in truth , ( howsoever hee pretend something else ) hee prizeth at a higher rate than christ ; worldly vanities before hee is in christ , seeme great things to him ; but when he is in him once , he lookes upon them with another eye . my beloved , you know there was a time when h god looked upon the creatures , and they were exceeding good , even all that are in the world ; those things that men magnifie so much , i say , there was a time when they were exceeding good : but sinne hath blowed upon them , it hath blasted the beauty and vigour of them , so that now when the lord lookes upon them , this is the sentence that is pronounced of them , you know , in eccl. 2. they are all vanity and vexation of spirit . consider if thou be able to looke on all these things ( even the best things the world hath ) as things being but meere vanity ; things wherein the lord sowed not mens happinesse , and therefore thou canst not thinke to reape it there . if you marke but the expression the wise man useth in 1. eccles. saith he ; all things under the sun are but vanity : now there is a reason conteined in these words why they are but vanitie , for waters you know they ascend not higher than the fountaine , and they carry not any thing higher than their owne ascent ; so all the creatures that bee in the world , they be but under the sunne , therefore they cannot ascend to that happinesse which is above the sunne , nor carry you to that condition which is above ; for happinesse is above the sunne , laid up in heaven . therefore saith he , all things under the sunne if they bee considered to make a man happy , they are but vanity : now consider whether thy judgement be so of them or no , whether it bee conformable to the holy ghost , whether thou hast this conceit of all other things , but the quite contrary conceit of iesus christ ; whether thou canst thinke of him , as of one that is most excellent and thy chiefest treasure , as one that is farre beyond all these , as one upon whom thy heart is pitched , as one in whom thy happinesse is conteined . 4 againe , a mans treasure is that which he will bee at any cost to get , hee will bee at any paines to attaine it . it is that , on which his heart is bestowed , and his affections are occupied about . is it so with thee when thou commest to christ iesus ? art thou willing to bee at more cost and paines to get him , than any thing besides ? is thy heart and affections more bestowed upon him ? i for where a mans treasureis , there his heart is . i doe not aske whether thou bestowest more time upon the matters of grace , than the duties of thy calling ; but , whether thou dost them with more intention , whether thou bestowest thy time and paynes upon them , as upon that which thou reckonest thy treasure , farre exceeding all other ? 5 fiftly , consider whether thou art willing to part with any thing rather than with christ iesus : for whatsoever is a mans treasure , you know a man will part with any thing rather than it . is it so with thee ? hadst thou rather part with any thing than with christ ? than to part with a good conscience ; with the graces of the spirit , or with any thing that tends to holinesse to build thee up further in the worke of gods grace ? i say , consider whether thy heart bee willing to part with any thing rather than with christ ; for you shall find this , that sathan and the world will cheapen christ , and when they come to bidding , they will bid well . consider whether thy heart can give a peremptory answer to the world , and say thus ; i will not sell christ , i will not sell a good conscience for any thing ; yea when satan and the world bid highest , and tell thee as he did christ , k that hee will give thee all the riches , and all the glory in the world , if you will part with christ ; consider whether thy heart be ready to deny whatsoever hee offers to thee , ( as he will bee sure to offer that which will be most sutable to thy disposition ) whether thy heart hath taken this resolution to it selfe ; christ is my chiefest treasure , i will part with all therefore , i will part with liberty , with life , with goods , with credit , with pleasures , with profits , with whatsoever is neere and deare unto me , rather than i will part with the lord iesus . if this be thy hearts resolution and minde , then christ is thy chiefe treasure , that 's the second thing . 3 thirdly , consider what is thy cheife joy and delight , what is thy life ; ( i put them together , for that which is a mans chiefe joy indeed , is his life . ) for wee know life is nothing else but that joy that the heart hath , whereby it is nourished and fed as it were ; for life is not to have body and soule joyned together , to bee a living man , in that sence we usually take life ; for if that were life , then those in hell should not bee said to dye the death , for you know in hell there is a conjunction of soule and body , and yet men are not said to live there ; for it is death which is the punishment of sinne ; and indeed you shall finde that there is something a mans heart cleaves unto , wherein hee rejoyceth , which is the same with his life . therefore looke as the soule enlivens the body , so the conjunction of the present things which he reckons his joy , that is , his life , enliven his soule , he cannot live without them . now if christ bee thy chiefe joy , thou wilt finde this , that thou canst not live without him , as men are wont to say of their delights ; such a man cannot live without such a thing ; so it is true of every man that hath taken christ , he is not able to live without him . this life is no life , and therefore if there be but a separation betweene thee and christ , if a mans conscience bee as it were clouded for a time , hee findes no rest , hee doth as the spouse in the canticles ; l she seekes from one place to another , and gives her selfe no rest , till she finde him ; and why ? because it was he whom her soule loved . so you shall finde , beloved , whatsoever it is that your soules love , whatsoever you make your chiefe joy , you will take no rest , but as farre as you love and enjoy it . therefore for the finding of this , whether christ be thy life and thy chiefe joy , consider what it is that thy thoughts feed upon ; every wicked man , every man that is out of christ , there is something that his thoughts feed upon , some things there are in contemplation of which the soule so laceth it selfe ; some pleasures that are past , present , or to come ; the very thinking of these are the greatest ioy of his heart , he roules them under his tongue ; even as a servant that hath got some dainty bit out of his masters presence , and eates it in a corner , so the soule of a man hath out of christ some secret , some stolen , some unlawfull delights , that it feeds upon and delights in : consider therefore well with thy selfe , what breakfast thy morning thoughs have ( that i may so say ) what breakefast they have every morning , what is that pabulum , that food of thy soule , wherewith thy thoughts and affections are nourished and refreshed from day to day ; whether it be some carnall pleasure , some reflecting on thy state , upon thy wealth , upon thy friends , or whether it be on christ. see ( as david exercised it ) whether be they thy m songs in the night time ? all carnall men have something past whereby they comfort themselves , something present whereby they cheare up their hearts , something to come , something in hope . so every man that is in christ , hee hath the comforts of the spirit , the meditation of the priviledges that he hath in christ , the hope of gods favour ; these are his appointed food , these are the things that his soule feedes on in secret ; yea the very workes that he doth , that seemes to be the hardest part of a christians life , the very workes that hee doth in serving the lord from day to day , even that is his meate and his drinke ; that is , it is as sweet and acceptable to his soule , as meate and drinke is to the hunger and thirst of his body : now consider with thy selfe whether it be so with thee ; whether that which is thy continuall feast , without which thou canst not live , bee christ ; or the assurance thou hast , that he is thine and thou art his ; whether it bee the priviledges thou hast in him ; and the things that belong to the kingdome of god ; see whether these be thy life , the things without which thou couldst not live ; or whether it bee some thing else , some stollen delights , some unlawfull pleasures , some thing else that thy soule and affections are set upon . this is the next thing by which thou maiest try thy selfe whether thou belong to christ or no , to consider whether he bee thy chiefe joy , whether thy soule bee most filled and satisfyed with him . and this is the third thing . 4 the fourth is ; to know whether he be thy chiefe refuge ; if thou bee one that hath tooke him and received him , i say , he is thy chiefe refuge . for every man hath some refuge , some castle or other to which his soule retires in all difficult and doubtfull cases , by reason of that indigency ; that insufficiency to which the nature of man is subject . there is something that hee must have to leane vnto , ( marke it ) for mankinde is like that generation which the wiseman speakes of : you know it is sayd of the connyes , n they are a generation not strong , and what then , and therefore they have their burrowes to hide themselves in . i say such is the generation of mankinde , he is a weake creature , a generation not strong , therefore there is something that he must leane to , something out of himselfe , some sufficiencie besides himselfe , some strong hold , some refuge every man hath ; i say every man hath some refuge or other , whither he thinkes his soule may goe , and there hee may have succour in cases daungerous and in troubles . now consider what is thy refuge , whither thy heart runnes in all such cases , to what wing , to what strong hold : in dangerous cases , you see every creature hath some refuge or other , the child runnes to his mother . the chickens runne to the henne , the fox to his earth , the connyes to their burrowes ; so every creature to their severall corners and receptacles proper to them : i say so it is with every man , so hath every one of you to whom i speake , there is somewhat that is a secret refuge to which your hearts fly . now consider whether that be christ or somewhat else . a covetous man ( or rather a man of this word ) he hath wealth for his strong hold , in which his heart comforts it selfe ; well , saith he , what change of time soever come , yet i have an estate to hold me up ; and when he is ill spoken of abroad , yet hee applaudes himselfe with that hee hath at home ; the courtiers , they have the princes favour , that is their refuge wherein they comfort themselues ; those that are given to company they haue good fellowes , such as they , that are their companions , and so long as they speake well of them , they care not who speake ill of them ; some haue a refuge of this kind , some of another , every man hath his refuge . if you will looke into the scriptures , you shall see davids refuge , in any distresse , vpon any occasion ; at o ziglag he comforteth himselfe in the lord , his hart did fly to him , as the chickens fly to the henne , there he comforted himselfe , there he shrowded himselfe , there he encouraged himselfe in the lord. when he fled from his sonne absolon , was not the lord his refuge ? yet ( saith hee ) hee is my buckler and my strong hold , psalm 3 , which was made vpon that occasion . what was iacobs refuge when he fled from his brother esau ? did not hee goe to the lord , and seeke to him by prayer ? p lord thou hast said thou wilt doe me good , now i fly vnto thee , i beseech thee performe thy promise , thou art my refuge . consider others now , what was their refuge : iudas , when hee had betrayed his maister christ , and his conscience was vpon him for it , hee goes to the high priests and brings the silver to them , why , saith he , you set me a worke , you are the authors of it , and i hope to find some comfort from you ; you see he found little comfort in his mind , yet that was his refuge . the kings of israel and iudah when they were distressed , they fled to egypt and to ashur , to this or that helpe , which ( the lord said ) were broken reeds to them , but yet that was their refuge : this is the manner of every man being out of christ , of every unregenerate man , that is in his naturall estate , some refuge he hath ; friends , or wealth , or credit , or the favour of the prince , something or other it is : and if he bee destitute and have no refuge ( as sometimes it so falls out ) then his heart is shaken as the leaves of the forrest ; their q hearts were shaken even for feare of the king of aram , as the leaves are shaken in the forrest ; and why ? because they knew not how to defend themselves : they had no refuge to fly to : so you see it was with belshazars heart ; so achitophel , and so saul , when he sees that he must dye the next day , and that there was no refuge for him : then i say their hearts sanke and dyed within them : and now consider how it is with thee , what is the refuge to which thy heart flyeth , and which thy heart makes most account of , ( for every man thinkes with himselfe , change of time may come , and what shall bee my comfort , what shall be my strong hold at that time . ) dost thou flye to iesus christ ? is hee thy succour when thy heart is dejected at any time and faints within thee ? from which fountaine dost thou fetch thy comfort ? dost thou fly to christ , to comfort thy selfe in him , when thou art in a doubtfull case , that concernes thee as much as thy life ? whither dost thou goe for counsell and direction ? is it to christ , to beseech him to guide thee , and direct thee , when thou art pressed hard ? whither doth thy heart goe for succour and for helpe to keepe thy selfe safe ? is it to christ , or to somewhat else ? my beloved , i assure you this , that a carnall man that is not in christ , in these times of distresse knowes not whither to goe , hee dares not goe to christ , for he feares that it shall be asked him , vpon what acquaintance ? for he hath been a stranger to the lord , he was never acquainted with him : but a carnall man that is out of christ , hee goes to his muses , he goes to his farmes , he goes to his bushes , as the hunted hare was wont to doe , to goe to the places that she used when she lived quiet , thither shee flyes when she knowes not how to escape : so in that fashion it is with men , looke what things they were wont , to which their hearts had recourse in time of prosperitie , and what their haunts haue beene ; to those bushes they fly : but alas ! they are but bushes , such as will not defend them . but now the christian on the other side , the muse , the farme as it were ( it is but to expresse it to you ) that his soule is acquainted with , the strong hold that hee was wont to fly vnto , upon every severall evill , upon every ordinary doubt , vpon every deiection , discouragement and fainting of heart ; he was wont to fly to christ , and there he was wont to find comfort , and thither hee goes in time of greatest difficulty in the day of death , and there hee finds comfort . consider if hee bee thy chiefe refuge , for if thy heart hath taken him as he is thy chiefe excellency , thy chiefe joy , thy chiefe treasure ; so he will be thy chiefest refuge , yea when all things else are taken away , yet that cover remaines safe : suppose thou be in prison , suppose thy credit be taken away , ( i meane ) thy worldly credit , ( for the other credit cannot be taken away from any man that hath christ , ) suppose thy life be taken away , suppose thou bee stript of all that thou hast ; yet thou hast christ for thy chiefe refuge , and thou thinkest so , and thy heart is satisfyed with it . as paul saith , when hee was a prisoner , when he was naked , when he was destitute , when he was stript of all , yet ( saith he r i know whom i haue trusted ; as if he should say , yet i haue him safe , yet my cover is over my head , yet i am safe in my castle , i haue chosen him , i haue him in death , yea then christ he is advantage , he is a cover , a castle , and a refuge . 5 last of all : consider whom thou settest up for thy chiefest commaunder , who it is to whom thou givest the chiefe command in thine heart . you will say how shall i know that ? why ( my beloved ) he whom a man feareth most , and loveth most , that is , he whose friendship above all others he would least loose , and whose dislike and separation he doth most feare , certainly he will bee most obedient to him , he will be most observant of him . art thou so to christ ? take all the things in the world , if thou set vp him , as him whom thou most fearest and lovest , thou wilt most obey him : so againe , he whom thou thinkest can doe thee the greatest good , and the greatest hurt , him thou wilt most obey ; if thou thinkest in good earnest that christ is able to doe it , certainly then thou wilt most obey him . as for example , if thou looke to any man in the world , a man that is out of christ , he thinkes that the favour or the wealth of the king , can doe him more good and more hurt , than the favour , or the losse of the favour of christ ; he thinkes that wealth , or credit , or something else , ( many things there are that hee thinkes ) can doe him more good and more hurt ; therefore hee more respects their command , than the command of christ ; but a man that sets vp him for his chiefe commander , hee regards nothing else when it comes to crosse it , when it comes to thwart any command of christ , because hee saith thus to himselfe in his heart in secret : it is the lord that can do the greatest good , and the greatest hurt , therefore i care for no more . so naboth he cared not for ahabs wrath . so s mordecay cared not for hamans displeasure : so did the apostles , they cared not for the high priests , nor what they could doe , acts 4. so did the 3 children ( as you call them ) they t cared not for the fiery furnace of nabucadnezar , nor for all that hee was able to doe ; and why ? because they thought that christ , that god was able to doe them more hurt , and more good . now take any commander in the world , when you regard not the punishment , nor the reward that he is able to inflict or to give you , his authority is gone ; now when you set vp christ , and thinke so of christ , you are ready to obey him , & obey him rather than any other . therefore consider with thy selfe this , and consider seriously ; aske thy heart the question , what is that thou settest vp to be thy chiefest commander ? for there are three great commanders in the world , that divide all mankinde betweene them almost . and that is wealth , and estate ; worldly credit and honour , to liue in esteeme ; pleasures , and delight ; now thinke with thy selfe when any of these three great commanders come with any command , contrary to that which christ commands , thinke with thy selfe what thou wilt doe in such a case , what wast thou wont to doe , looke to past experience : looke backe to thy former wayes , see what thou wast wont to doe : thinke with thy selfe when such a command comes , what thy heart reasons vpon ; if concupiscence , if a strong lust , if a strong impetuous desire come , and bid thee to doe something , which is contrary to that which christ would haue thee to do , what art thou ready to doe in such a case ? if thy profit , the maintenance of thy estate , thy liberty , thy wealth , thy convenience in this world come and command thee to doe one thing , and thy conscience ( which is christs vicegerent ) come in his stead , and command thee another thing , what art thou ready to doe in that case ? for when thy credit , thy honour , and reputation , thy vaine glory shall come and bid thee doe one thing , and christ shall bid thee doe another , what is thy resolution , what art thou wont to doe ? by this thou shalt know whether thou settest vp christ , as the chiefe commander in thy heart or no , whether thou givest him thy chiefe throne , whether thou exaltest him for god in thy heart ; you know when you exalt him for god , every thing then yeelds , if in truth hee be set vp for god in thy heart : therefore consider what it is that thy heart sets highest , whether thou exaltest him most , whether ( when any of these threatning , crying commands come ) thou canst give them an absolute deayall , and say with thy selfe , i will not obey you ; and if they threaten imprisonment , or disgrace , and losse of life , and if i doe not obey such a lust , i shall be wrung and pincht for it , i shall lose such delights : well , i am resolved to beare all this : on the other side , when they shall come with faire proffers , you shall haue this honour , and this advancement , and this convenience . if thy heart can say now , i will haue none of you , for i see it is a command contrary to his that is aboue , whom i haue set vp for my chiefe commander , whom i resolue to obey whom i take to be greater than all the friendship in the world , than all the profits , pleasures , and credits in the world ; i say thus examine the selfe what thy heart is toward christ , what it is to his command ; and ( let mee touch that by the way ) thou must also shew thy obedience to christ , in thy obedience to others ; my beloved there are indifferent things , that are in themselves not of moment one way or other whether wee doe them or not do them , and though the omission of them in themselues be nothing , yet when it shall be of contempt and neglect of those that are set in superiour place over you , in such a case you ought not to doe it : this is a rule , and a true rule in divinity , that indifferent things may be omitted except in two cases , in case of scandall , and in case of neglect , and contempt of authority : therefore when there is neglect , when men shew contempt , for that case it is to be done , though for the other it is not to be done . this i touch but by the way , that you may consider it in your particular occasion . now my beloved , you see these five things , by which you may know if you have tooke christ , or no : yee know when a man comes to examine himselfe whether he be a fit man , a man that hath any right to come to the lords table , hee must consider whether hee bee in christ , otherwise he hath nothing to doe either with this priviledge , or with any other . now to bee in christ , there must ( as i said ) goe a double act , there must be one on thy owne side , there must be one act on thy part to take him ; and there must be an act on his part , there goes out a strength and a vertue from him by which hee takes thee and comprehends thee : the time is past , and i cannot proced further , onely remember this that hath beene said to you , and examine your selves by it whether you be in the truth , whether you make christ your chiefe excellencie , your chiefe treasure , your chiefe ioy , your chiefe refuge , your chiefe commander ; if thou finde that thou hast done this , if thou finde thy heart wrought to such an act as this , to take christ in such a manner , then thou hast christ , thou art in him , then thou hast a right in him , and maist come with comfort : but if thou have it not , then i must charge every one of you in the name of christ iesus ( in whose authority we come ) that you meddle not with such holy mysteries ▪ my beloued you know what i haue often told you , there is a necessity layd on men to come to the sacrament : you know he that neglected the v passover was to be cut off from the people . it was a very great sinne : so it was to omit the sacrament : you haue diverse sacraments every tearme , and if your businesse hinder you from one , you may come to another ; yea there is a necessity lyes vpon you to come , but yet we must giue you a double charge , one that you omit it not , and another that you come not hither unlesse you be in christ ; what hast thou to doe that art a profane person , thou hast nothing to doe with christ thou that art yet a stranger to him , that thou shouldest thrust in to the lords table ; thou ought'st not to doe it , if thou dost , x thou eatest and drinkest thy owne damnation , instead of thy salvation . the second sermon . and so now wee come to the vse , and that is , that there is an act of christ to make an union betwixt vs , that we may be his , and he ours : there is an act of his , that is , there is a certaine power or vertue comes from him , even as there doth from the load-stone to the iron , that drawes thee to him ; there goes out a vertue and power from him as to the woman that touched the hemme of his garment , that healed her bloody issue , such a power goes out from christ to every man , that is in him . and as you must examine it by your owne act , so in the second place you are to examine it by this ; consider whether there hath gone out any such power from christ to take & comprehend thee : for you must know this , that when once we are in christ , then there goes forth an effectuall almighty power from him , which doth not make a little light alteration on the superficies of the heart , but it alters the very frame of it , it turnes the very rudder of the heart , so that a mans course is to a quite contrary point of the compasse ; it is such an alteration as doth breed in vs , not some good conception onely of purposes and desires which many have , which when they come to the birth , there is no strength to bring them forth : but he gives to vs a power and strength to performe them : that is , hee doth not put vpon us a washy colour of profession , but hee dyeth us in graine with grace and holinesse . and therefore consider whether thou hast found any experience of such a power going out from christ to thy heart ; this my beloved , differs from common graces , from the common forme of godlinesse which is in the world , as much as the life differs from the picture , or the substance from the shadow ; as a through performance differs from a proffer , or an offer : or as that which hath sinewes and vigour , differs from that which is weake and powerles . therfore this power of christ which hee puts forth and diffuseth into the heart of euery man that is in him , is called the kingdome . and the y kingdome of christ is not in word , but in power : that is , when once he rules but as a king , hee exerciseth a kingdome there , and he saith not onely to us ; i will haue such a thing done , they are not weake and powerlesse commands that he giues to the heart of a man that he dwels in ; but saith he , the kingdome of god is not in word but in power ; that is , there goes an efficacie with those commands , there goes a great strength with them , that brings every thought , and every rebellious affection into subiection to it ; and therefore consider i say , if thou wouldest have these vertues , whether thou be in christ , whether any such power hath gone out from christ to thy heart . but you will say , what is this power and vertue , and in what manner is it infused into the heart of man , for this seemes to be a narration of a thing a farre off ? my beloved , we will explaine it as well as we can to you ; even as you see an artificer working with his instrument , there goes a certaine vertue out from that art which is in his minde , and guides the instrument to make this or that , the which without it could not be done , when hee makes any artificiall thing , as a knife , or a sword ; or when the potter fashions the port , his hand is set on worke , and there is a certaine invisible passage , a certaine secret influence of the art that goes along with his hand , that brings forth such an artificiall thing ; or even as you see the members move ; a man moving his arme , or his hand , or any part of his body , there goes a certaine vertue from his will , a certaine secret power , efficacy , and command that stirres them this way or that way ; the thing we see not , yet we see it in effect , or as you see it in the creature , you see the creatures that god hath made , they have all the severall instincts , by which they are instigated to doe this or that ; you see the birds are instigated to make their nests of such a fashion , at such a season ; so every creature according to his severall kinde . there goes out from god who is the authour of nature to these workes of nature , a certaine vertue that puts them on , and instigates them to this or that : and as you see an arrow that is shot by the archer , there goes a vertue together with it , that directs it just to such a marke , so farre , and no further . so after this manner there comes a power from christ to his members ; as soone as a man is in him , there comes such a secret divine , unexpressable efficacy that workes vpon the heart of him in whom he dwells . and therefore the conjunction between him and vs , is compared to that which is betweene the soule and the body , that acts and stirres vs to and fro , according to its will and pleasure : such an efficacy shalt thou find , if thou belong vnto him , and therefore consider if there bee such a thing in thee or no. but you will say , to what purpose is this efficacy , and what doth it in my heart when it comes there ? why , i will tell thee what it doth ; it is expressed in plaine termes 2. cor. 5. 17. whosoever is in christ is made a new creature ; that is the worke it effects ; it is such a power and efficacy as makes thee a new creature ; that is , it breakes in peeces the old building , it quite takes away the first print ; as when a man comes to make a new stampe , the first must bee removed . so that this efficacy that goes out from christ , it hath a double vertue in thy soule , to weare out the old stampe , to breed a death of the old nature , of the old man , to ruine and breake downe the old building , and to set vp a new one ; and that the scripture calls a new creature : and therefore consider with thy selfe , whether thou find such a vertue as hath put thy heart into such a new frame , as hath moulded it all together , and hath put it into another fashion than it was , consider whether all in thee be new . you will say , this is strange , must all be new ? my beloved , you know the words they are cleare ; a old things are passed away , all things are becom new . ( in the same place which i quoted before ) that as the command was in the offering of the passover , not a jot of old leaven , but we must part with it ; now this is the nature of leaven , it is alwayes purging out , and it will be purging out while we are here , only the efficacy and strength thereof remaines not ; then thinke with thy selfe , is all new in me ? looke what naturall disposition i haue had : looke what naturall lusts and desires i haue had , see what acts i was wont to doe , what old haunts and customes i haue had , looke what old company i kept , what old courses i tooke , what my tract hath beene ; is all this altered and every thing become new ? ( for , saith he , it must be b a new creature , a new nature : ) that is , it is not enough for a man to haue a new course for a fit , to haue new purposes and a new change that comes like flashes , i say , that is not enough ; you may haue many new thinges in you , that may be in old hearts , c like peeces of new cloath in old garments , that will doe thee no good at all ; the lord regards not that : like new wine in old vessells , so it is where there are some new things , that are good things in themselves ; in a carnall and old heart , they are not fit for the heart , and therefore they never stay long there : so saith the text , put a new peece into an old garment , and it makes the rent greater . therefore all must be new ; i say there must be a new nature , that these new things may be there : even as the severall creatures are in their severall elements , as the elements are in their owne place , as the plants are in their proper soyle , as the branches are vpon their own roote . for then they florish , then they hold out , then they continue ; therefore see whether this vigor , this efficacy , this vertue hath gone out from christ into thy heart ; whether it hath not only renewed all in thee , but also hath given thee a new nature ; that is , whether it hath wrought such a change in thee , that all the wayes of godlines and new obedience , become in a measure naturall to thee , so that thou canst doe them cheerefully , even as we heare , and see , and doe naturall actions , and that thou dost them without wearinesse : for you know , things that are naturall wee are not weary of them ; and so thou wilt doe them constantly , for what is naturall , stayes and abides by us , that it outgrowes and out-wearies what ever is in us beside ; now hath there a vertue gone out from christ , that hath wrought all this in you , that hath made all new , hath not only done so , but hath made it naturall to thee ? but you will say , must it needs be so , cannot christ take and comprehend mee , but there must bee this wonderfull change wrought , who can bee saved then ? i haue then but little hope , when i am vpon my death bed , and then shall looke vpon my old nature , and find no such worke as this wrought vpon me . beloved , i beseech you consider this , that there is a necessity of it : it is so , and it must bee so , and except you have it , you cannot be saved ; you see the words in the scriptures are most cleare , d whosoever is in christ is a new creature : doe but consider whether it be so or no , there must be withall e a new heaven and a new earth ; you see that was the great promise that was to bee fulfilled in our times of the gospell : was it not a new preisthood , was it not a new covenant , hath not the lord said , there must bee a new heauen and a new earth , that is , new graces from heaven , and a new company of men wrought on , and changed by those graces ? shall old adam , those that are borne of him , shall they receiue a power from him , to make them like to him , to carry his image , to bee corrupt , and carnall , and sinfull as hee is : and doe you not thinke that the new adam , the second adam , shall haue as much efficacy in him to make those new creatures , that are in him , that come to him ? certainly there is as much power , life , and vigor in the new adam , to change every man that is in him , that comes to him , and to make thē new creatures , as in the old adam , to make them like him : besides , hath not christ said plainely , i came not into the world to saue soules only , that is not my busines alone ( though that was a great part of the businesse and errand for which he came into the world ) but ( saith he ) f i came to purifie a people to my selfe , zealous of good workes : in the 2 tit. now if that were the end of christs comming , dost thou thinke that hee will loose his end ? and therefore its impossible , that any man should be saved , or haue part in christ , and that he should be in christ and christ in him , except his heart be purified so , as to be zealous of good workes . if christ dwell in thy heart , thou mayst easily know it ; for dost thou thinke , that christ will dwell in a foule and uncleane place ? hath he not g pure eyes ? and therefore it is certaine wheresoever he dwells , that place must be a fit temple for him to dwell in ; wherefore of necessity he must cleanse thy heart , he must fashion it , and keepe it pure , and cleane , and sweet , so as it may be a fit temple for him and his spirit to dwell and delight in . besides , doth he not looke to his glory in all those that belong to him ? hee hath many eyes to looke upon them as it were , there are h many spectators men and angells , to see what they are , and how they behaue themselues : if hee should haue a company of men to belong unto him that are carnall , perverse , and worldly minded , that haue crooked wayes like other men , would this bee for his honour ? would it not bee said , like men , like master ? would it not reflect upon him ? certainly it would ; and therefore the lord so orders it , that those whom he hath redeemed , i should bee holy in all maner of conversation : saith hee , you must be as i am , else it will bee for my dishonour , as i am holy , so every one of you must be holy , in all manner of conversation ; therefore let no man deceiue himselfe , to thinke he can goe away and yet be in christ , and be saved through christ and the mercies of god in christ , when there goes out no such vertue and power from christ to change him , to worke on him , to alter him , to make him another creature ; and therefore i beseech you in the examining of this , ( for its a matter of great moment ) to consider with your selues , if this be wrought in you or no ; whether you finde any experiment & effect of this mighty power , efficacy , and vertue : and let mee bring you a little to particulars . hath there gone out a vertue from him to enable thee to beleeue ? there is a faith required in the deity , there is a faith required in the deity , there is a faith required in the promises of god , there is a faith required in the providence of god , to thinke that every particular thing is ordered by it ; there is also a faith in all the threatnings of god : now for the manner of propounding ; when the scripture comes to propound any thing , it propounds it thus , and no more : as you see in moses , he writes nothing , but k in the beginning god made heaven and earth , &c. and so the apostles write ; such a thing was done , l iesus christ was borne of the virgin mary ; thus and thus he did : now when the naked object is propounded , other writers what they deliver or write is rationall ; they use reasons and arguments to convince men of those things which they deliver ; but when the scripture sets downe any propositions of faith , it doth but barely propound them , for there is the majesty of god and authority of god in them , to confirme them . but now here you will demand , ( the proposition being but nakedly laid downe in the scriptures ) what will enable a man to beleeve it ? i answer : that certainly there is a mighty power that goes out from god & from christ , that enables thee to beleeve with this efficacy , that where the obiect is set before thee , there goes out a power from him to worke faith in thy heart , whereby thou truly beleevest it , and so it appeares in thy life : we thinke we beleeve those things , but our lives doe manifest the contrary ; namely , that there is not a powerfull faith wrought in us ; for all the errours of our lives ( though we observe them not ) arise from hence , that these principles are not throughly beleeved : if they were , it could not bee , that there should bee such inconveniences in the lives of men ; therefore consider if this faith be wrought in thee , whether such a power hath gone out , to worke such a faith , that hath changed thy whole course , as it will doe , if it bee once wrought in thee , by the power of christ : so also consider , whether there hath a vertue gone out from him to worke love in thy heart to the lord ; for otherwise it is certaine that there is no man in the world that is able to love god , or to come neere him , for all love riseth from similitude , there must bee an agreement and similitude betweene those two that love : now every man by nature is as contrary to gods pure nature , as fire is to water , and without an almighty power to change his nature , and to worke a particular affection of love in him , he can never be able to love god : therefore it s the baptisme of the holy ghost ; m i will baptize you with the holy ghost and with fire , that is , with the holy ghost which is fire . n i will multiply thy sorrowes and thy conceptions , that is , the sorrowes of thy conceptions . now love is as fire in the heart , and one fire must beget another ; and therefore you have it in the common proverbe , love is a thing that cannot be bought with mountaines of gold and silver ; yet if thou bee in christ , there goes out a vertue from him , that stampes upon thy heart this holy affection , that breedes in thee this holy fire of love , so that thy heart cleaves to him , thou lovest him with as true , with as genuine , as naturall , and as sensible love , as thou lovest any friend ; as thou lovest any creature in the world . consider if this bee wrought in thee or no. and so for thy knowledge ; there is also a power in it , consider whether any such vertue hath gone out from christ , to make the knowledge which thou hast , powerfull . you will say , what is that ? that is , to bring on these truths which thy heart assents unto , to bring them with that evidence , and fulnesse of demonstration , that thou shalt yeeld unto them , and practise them according to thy knowledge . beloved , there is much knowledge among us , but who practiseth according to his knowledge ? o we know god , but wee glorifie him not as god ; and the reason is , because there hath not gone a power with that knowledge , to make it lively and effectuall , to passe through all the faculties of the soule , and to overrule them ; for if there were such knowledge , it would alwayes draw affection and practise with it . so likewise consider , whether there hath gone a power from him to mortifie thy lusts ? p whosoever is in christ hath crucified the flesh with the affections and lusts , not to lay them asleepe onely , but to mortifie and subdue them . see likewise whether there hath a power gone out from christ , to helpe thee to overcome the world , q the lusts of thine eyes , the lusts of the flesh , and the pride of life ; for whosoever is in christ overcomes the world , and all that is in the world . the world hath many things to worke upon us , and to resist and oppose us : it hath persecutions , it hath disgraces , it hath slanders and reproches , which it casts upon holy men , and upon the holy wayes of god. and the men that are actours in this , are the divels factours , though they thinke not so , as the apostle iames expresseth it ; r their tongues are set on fire of hell , to devise slanders and false reports , and to fasten them upon holy men , especially upon the ministers of the gospell , and so upon all the wayes of god : i say they are the divels factours , though they thinke not so : and those that beleeve them are the devils receivers ; the one hath the devill in his tongue , the other in his eare . but the lord hath appointed this . this is one thing whereby the world fights against the wayes of god , to discourage men and to hinder them , that they might be stumbling blockes to them . so it was with christ , he s was the falling of many in israel by reason of this ; so was paul , as a deceiver , and yet true , &c. consider if thou hast this efficacy put into thy heart , that thou art able to overcome this , that thou art able to overcome all the offences , and persecutions , all the slaunders and reproaches that are cast upon the wayes of god ; and notwithstanding that , to think well of them , and to walke in them , and practise them . likewise , as it hath these things on the one hand , so it hath pleasures , preferments , glory , riches , credit , and all things of that nature on the other ; art thou able to overcome all these ? so to shut up this point & prosecute it no further , thus you shall know whether you be in christ : for that is the point ; we have assurance in him , that if wee aske any thing , wee shall be heard , but first we must be in him ; now to know whether we be in him ( as you haue heard ) there must be an act of ours , and secondly an act of his , which is this power that goes out from him , to change , to take and comprehend us . so much for the first thing . now for the second ; if a man will apply or take to himselfe the priviledges we haue by christ , as this particular priviledge of being heard in our prayers , of coming to the sacrament , or any other ; know this , that it is not enough to be in christ only , but there must be a certaine qualification , a certaine immediate fashioning , and preparation of the heart , or else though thou haue a right to the priviledges , though they belong to thee ▪ yet thou art suspended from the use , benefit , and comfort of them . and this is considered in these five things . ( i will but name them very briefely . ) first , when a man comes to receiue the sacrament , it 's not enough for him to be in christ , no nor when hee is come to do some other duties , but moreover there must be this also ; those graces thou hast , this change , this new creature that is wrought in thee , which is but a heape of particular graces , these must be acted and stirred up upon such an occasion : it is true , no man ought to come except hee haue the graces of gods spirit wrought in his heart , that they may lye there in the habits , that they may be in the heart as fire raked in the ashes . but if a man will come to receiue the sacrament , and suffer these habits , these graces he hath to lie still there , he comes not as a worthy receiuer ; ( there are indeed degrees of unworthinesse ) he comes not as a worthy receiuet except hee stirre them up , except they be acted at that very time : as for example ; when we come to receiue the sacrament , wee ought then to haue an especiall humiliation and sorrow for our sinnes ; wee ought then to haue an especiall love to iesus christ ; we ought then to haue a spciall reioycing in him , and in all the priviledges we haue by him ; wee ought then to haue a speciall loue to our brethern , the men with whom wee converse , and among whom wee live : now if a man come and receiue , and do not stirre up and act these graces , he receiues unworthily , and my ground for it , is this ; you see in the feast of reconciliation , the tenth day of the seventh moneth , the lord tels them there , you shall come , and you shall keepe it , and you shall not doe worke , &c. but is this enough ? no , he that doth not actually afflict his soule ( saith he ) that day , he shal be cut off from his people , levit. 23. 27. that is , though they had a habituall disposition , and their hearts were prepared to sorrow for their sinnes , and to take them to heart and bewaile them , this is not enough , ( saith hee ) at this time you must afflict your soules , that is , there must be a stirring up of that sorrow : so likewise you finde this in the feasts , in more places than one , that when they come to keepe the feasts , at that time they shall eate and drinke , and refresh themselues , but in any case rejoyce , deut. 12. and deut. 16. i will not stand to repeate the places : that is , it 's not enough for you to haue thankfull hearts , to have hearts prepared for these thinges in the habit , but you must then rejoyce , for it is the season of it , ( for every t thing is good in it's season ) and the lord reqvires it at such a time . therefore thus thinke with thy selfe , whensoever thou comest to receiue the sacrament , this is the time that the graces i have , the habituall graces , must be new pointed as it were , they must be new whetted , new scowred , that they may be bright and shining upon such an occasion , when the lord calls for it , you must then qvicken them , and stirre them up , that they may be all acted in your hearts . and this is one thing , that it 's not enough for a man to be in christ , to take the priviledges that belong to him , but there is a certaine qvalification reqvired that must be done at that time , when the covenant is renewed and this is one , to have the graces thus acted . secondly , there must be a new reconciliation . for the saints , those that are within the covenant , those that are regenerate men , ( you must marke it well , for it 's a point of much use ) when they commit sinnes aganst god , the guilt of their sinnes is retained : though they are within the covenant , and are not cut off from christ , but are in him ; yet ( i say ) when they have sinned , the guilt of their sinne continues , and is continued till they be reconciled and renewed by faith and repentance ; as you see it was with david : nathan would not have said when he came to him , u thy sinnes are forgiven thee , if there had not beene a new thing , if there had not beene a thing done at that time ; and therefore it intimates so much , that before his sinne was not forgiven : that is , the lord was angry with him . you must know therefore this , that when a regenerate man sinnes , there is onely a particular guilt ; the universall guilt of sinnes returnes not , ( for that would cut him quite off , that would put him absolutely into the state of damnation , ) but it 's a particular guilt , for every particular sinne ; that is , even as a father is pleased well with his son , and knowes him to be his sonne , he is affected to him as to his sonne , yet hee hath done such a particular action that hath offended him , and for that particular offence , he withdrawes himselfe from him , hee carries not himselfe to him as he was wont to doe , being offended with him for such a fault ; now till the sonne hath reconciled and humbled himselfe for that particular action , though the father have an hundred gifts to bestow on him , yet hee shall have none of them , till hee hath reconciled himselfe ; so thinke with thy selfe ( if any sinne lye in the way ) when thou commest to partake of this priviledge to receive the sacrament , or when thou commest to call on god for any particular mercy , or to have any request granted ; thinke then with thy selfe , such a sinne i committed , i must humble my selfe for it , i must labour to make reconciliation , labour to have this taken away , that my father may bee reconcilied to mee ; then come and take the priviledge , for now it belongs unto me ; therefore there is a necessity of renewing our repentance and reconciliation most exactly , and to take a very particular examination of our wayes when wee come to receive the sacrament , or when we draw neere to god upon such speciall occasions , least our father , ( though he be a father to us ) have some particular quarrell against us ; for even he whom we call father , 1 pet. 1. 17 , iudgeth every man ( even his owne sonnes ) without respect of persons ; that is , he will not beare any ill in them : thus you see did he with moses , with david , and others , and the like he doth with all the saints . this is the second qualification that is required before you can have any part in any of the priviledges , before you can attaine unto this assurance , to aske and have ; therefore it is not without use , and that not in the sacrament onely , but also in that which we have to deliver . thirdly , suppose there be no particular sinne , suppose the grace you have , be acted , when you come to receive the sacrament ; yet there is a third thing required , a third qualification that must be found in the heart of him that will be a worthy receiver , and that is , to observe well what distance is growne betweene the lord and him ever since the time , that he hath in a more particular manner beene reconciled to him . this is another thing than what wee named before , to consider what rust hath growne upon his soule , what soyle his heart hath contracted , by conversing in the world , and by medling with worldly and earthly things ; for the soule gathers soyle with medling with them , even as the hands doe ; now thou must thinke with thy selfe , when thou commest to the lord , and drawest neere to him in this , or any other duty , thou must recover that distance againe , and bring thy heart neerer to the lord , thou must draw neerer to him , thou must get thy heart to a more close , and neere , and inward conjunction with him ; thou must labour to have that hardnesse that thou hast contracted ( as it will be in a little continuance of time ) thou must labour i say , to have that tooke away and remooved ; to have thy heart softened , to have the rust rubbed off ; thou must labour to have all these things done ; for thou must know this , that though there be not a particular sinne committed , yet as we see , the outward man is subject to a wasting , though there be no wounds , though there bee no sicknesse ; though a man be in perfect health , and all is well with him , and hee observe all the rules of dyet , yet ( i say ) you see the outward man is subject to wasting , to fainting , to weakenesse , and decay ; and therefore there must be a renewing of dyet , and of strength , or else it cannot bee able to hold out : so it is with the inward man ; though there bee no particular sinne , though a man did keepe some good course in the wayes of godlynesse , without running out emenently or evidently , yet he is subject to a secret decay , so that sometimes hee must have some speciall meate , some speciall feast , which the lord hath appointed for that purpose , ( for he doth nothing in vaine : ) and if this sacrament could bee spared , that a man might keepe the strength of the inward man without it , the lord would not have put you to this trouble ; but he seeth it necessary and therefore he hath appointed it to be received , and that often , that you might feed upon the body and blood of christ , that you might eate his flesh and drinke his blood , and gather new strength from it , that when there is a decay of grace in your hearts , you may goe to this fountaine , and fill the cisternes againe to recover strength ; for when a man comes to the sacrament as hee ought , hee gathers a new strength , as a man doth from a feast ; his heart is cheered up as it is with flagons of wine , hee is refreshed , his hunger and thirst is satisfied ; that is , the desires of his soule that long after christ , after righteousnesse , and assurance , are quickned and refreshed . and this is the third thing . fourthly , besides all this ; first the stirring up of the graces , and the acting of the habits ; secondly , making thy peace and reconciliation with god , and remooving of any particular offence , that is betwixt god and thee ; thirdly , this scouring off the rust , this remooving the distance betweene god and thee , the softning of that hardnesse which thy heart hath contracted ; this recovering the strength that thou hast wasted ; there is besides all these a fourth thing required , which is , that there be an intention , a particular increase of thy will , in taking christ , of thy desire to christ , and of every grace that knits thee and christ together ; for there are certaine sementing graces , certaine glewing graces , that joyne christ and thy soule together , as faith and love ; these are the two maine graces ; there are a great traine of graces that follow them , but these are the chiefe , and these i say must bee intended : for what is the end of the sacrament ? is it not to knit the knot stronger betweene christ and us , to make the union more full and perfect ? is it not to increase our willingnesse to take and receive christ ? for you know all the acts of the soule may be intended . put the case there be a resolved act in the heart and soule of any man , whereby he saith thus with himselfe : i am resolved to take christ , and to serve and love him for the time of my life , yet this resolution of his , though it bee perfect and sincere , may receive intention ; when a man is willing to doe to a thing truly , there may be degrees added to that will ; when there is light in a roome ( when thou bringest in more candles ) that light may be increased . so it may in this , so may your faith & love ; ( by faith i mean nothing , but the resolution of the heart to take christ ; i meane not the beleeving part , but the taking part , the act of the will taking christ , or receiving him , which is nothing else but the choise of the will that resolves to take him . ) i doe but touch this by the way , because it is a point i have handled already at large ; the thing i ayme at is this ; i say the glewing graces are these two ; faith and love , whereby you thus take christ for your lord and saviour ; faith is like the part of the compasse that goeth about and doth the worke ; and love is that cementing grace whereby we are more knit unto the lord ; they have both their office and their place ; you know love is an uniting affection , therefore this is the definition of it , it is a desire of union with that it loves ; now when thou comest to receive the sacrament , or to pray , or put up any speciall request , when thou comest to have to do with god , to make use of any priviledge thou hast in christ , thy chiefe busines is to intend this faith & love , at such a time to draw thee neerer , to make the union perfect . you will say , how is this increased and how is it intended ? i answer ; two wayes in the sacrament , one way is the very repetition , the very renewing the covenant , the very doing it over againe , the resolution of taking him , ( for there is a mutuall covenant , you know betweene christ and us , ) it is confirmed to us in the sacrament , hee confirmes his , and wee confirme ours , as the freindship betweene ionathan and david was increased by the renewing of the covenant , or else why was it repeated ? they very repetition of the act intends the habit , the habit is increased by the repetition of the act , though it were no more ; so the renewing of the covenant exerciseth thy faith , it sets a worke thy faith and thy loue , when thou comest to receiue the sacrament , the very intention is increased : but this is not all , there is another thing in the sacrament that much increaseth it , and that is a thing i would have you chiefely to take notice of ; that is the very sacrament it selfe , the elements of bread and wine delivered to thee , with the very words of the minister , x take and eate , this is my body , that was broken for thee ; take and drinke , this is my blood , that was shed , &c. for when these words are spoken to us , if wee did consider well of them , and thinke thus with our selves ; these words that the lord him himselfe hath appointed the minister to speake ( for therein is the force of them that they are of the lords own institution ) therefore the strength of every sacrament lies in the institution ; that is a rule in dininity ; the papists themselues , who haue added fiue other sacraments , cannot deny , but that every sacrament must haue an immediate institution from christ himselfe , even from his owne mouth , or else there is no strength in it ; so that even as it is with all things that are symbolls of other things , ( as take markes in feilds that stand for the division of severall mens rights ; take counters that stand for thousands and hundreds , the very essence of these things stands in the very institution of them ; ) so in the sacrament , except these words were from the lords owne mouth that delivered it , this very delivering of the bread and wine , being a signe to you of the forgiuenes of your sinnes , except the lord had thus instituted it , there had beene no force in it . i say consider , they are words that the minister speakes not in an ordinary course , but he is appointed by the lord himselfe to speake them ; and now when these words make a new impression upon thy heart , it addes an intention to thy faith and loue . for example , ( to make it a little more cleare to you , that you may understand it distinctly . ) the lord hath said this , he will forgive the sinnes of all those that come unto him , hee will forgive them that forsake their sinnes , and take christ iesus , and love and feare him for the time to come ; the lord might have suffered it to goe thus in generall , that he hath delivered it unto you and no more ; but hee thought good to goe further and say thus to mankind : it s true , i have said it , but i will not content my selfe with that , but will adde certaine seales and symbolls , certaine externall signes , that thou shalt see and looke on ; and i say to thee , this covenant haue i made with thee , and when thou seest the bread and wine delivered by the minister , know this , that the thing that thou seest is a witnesse betweene thee and me : that as it was said by laban and iacob when they made a covenant , y this stone be witnesse betweene us : and god said to z noah , when i looke upon the rainebowe , it shall bee a signe that i will destroy the earth no more after this manner ; when the lord hath said it and hath appointed this outward symboll that thine eyes looke upon , i remember the covenant , and this is a signe betweene us , this shall bind mee to it and him likewise ; now when this is done anew , ( it may be every month ) this is a wondrous great mercy , this is a marvellous great helpe ( if it be rightly understood ) to strengthen our faith . doth it not helpe us , when we see the rainebowe which the lord hath appointed to put him in mind of his covenant ? a i will remember my covenant , when i looke on the bowe in the cloud it shall confirme me , and i will not breake my covenant to destroy the world with a flood ; so this administration of the sacrament , when the lord lookes upon it , hee cannot but remember his promise and his covenant , of pardoning our sinnes ; and when thou lookest on it , thou art assured of it , for hee hath said it ; it shall bee a signe and a witnesse betweene us ; now i say that new impression that these words , ( thus contrived and understood , and delivered by the minister ) make upon the heart , intends our faith and love ; as indeed it is a great matter to haue it spoken to us by a minister of the gospell , sent from christ , from his owne mouth ; b take and eat , this is my body that was broken for you : and this is my blood that was shed for you and for many , for the remission of sinnes . this is the fourth qvalification that is reqvired , that our faith and love bee intended , and our union increased ; that the will , resolution , and purpose of taking christ for our lord , receive more degrees ; that so we may be more fast and firmely united and knit to him ; which i say is done partly by the repetition on both sides ( for the very repetition doth it ; ) and partly by a new impression that these words ( take , eat &c ) make on the soule . now i adde the last thing which is required , ( still remember the maine thing wee are upon , that it is not enough for thee to be in christ , but if thou wilt bee a worthy receiver , thou must haue these foure qualifications in thee , that i have named already ; thou must reconcile thy selfe anew , thou must rub off the rust from thy soule which it hath gathered , thou must recover the distance that is growne betweene god and thee ; thou must adde an intending and an increase , thou must adde more degrees to thy faith and love , and after all these . ) fiftly and lastly , this is also required ( which is much for our benefit and comfort ) namely , to put up thy request , when thou comest neere to the lord in the sacrament : now thou must not only do this , but thou must also make some use of the covenant , which the lord hath made with thee for his part , so that thou mayst thinke this with thy selfe ; when i come to receive the sacrament , i have but two workes to doe , one is to recovenant with the lord , and to renew my repentance , and to set all eaven ; and the other is to remember the lords covenant . you will say , what is the covenant ? it 's a covenant that consists of these three things or points ; iustification , c i will forgive thy sins ; sanctification , d i will make you new hearts , and new spirits ; and the third , all things are ours ; that is , i have made you heires of the world , heires of all things , you have all the promises belonging to you , that belong to this life , and that which is to come ; this is the covenant which the lord hath made . now thou art bound when thou comest to receive the sacrament , not onely to remember this covenant , doe this ( saith hee ) in remembrance of mee , and not barely of mee , and of my being crucified for thee , and of all the love that i have shewed unto thee , but also in remembrance of the covenant , and of those gracious promises , which are the particulars of which that covenant is the summe : and therefore , thus a man is to do . what ? hath the lord vouchsafed mee this favour , that i may come to his table , i may come and renew the nuptials and my covenant with him ? surely , then i will looke about and consider what i want , what request i shall put up unto him ; for there is nothing that is wanting , but it is within this covenant ; and thou art to put up thy request in a speciall manner , whatsoever it be , be it concerning things belonging to thy soule , to have a strong lust mortified , to have thy hard heart softned , to have some sin that lyes upon thy conscience forgiven , and to have that forgivenesse assured to thee : be it any thing that concernes thy particular estate , if it be to be delivered from a potent enemy , or whatsoever it be , put up thy request , and that largely , open thy mouth wide , that is , make thy request full , feare it not . put the case ( againe ) it be somewhat that doth not concerne thee , but that it concerneth the church abroad , or the church at home , it is a case that much concernes any of these in the church , put it up to him , and put it up with confidence . for this is a marriage day ( as it were ) it is the time when he reacheth out his scepter ( as you know the things i allude to ) and thou maist come to his presence : you know , when e hester was admitted to the presence of the king , then said hee , what request hast thou ? when you are admitted to the familiarity and presence of the lord , hee lookes for it , he askes what request you have to put up to him ? and the promises are large enough : i will give it , whatsoever it be , if you aske according to my will ; and therefore , do in this case as moses used to doe : you shall find when moses drew neere unto the lord , when he was admitted into his presence , and saw him face to face ( for that was the great priviledge moses had ) when there was any speciall apparition of the lord to him , moses makes this argument : ( saith hee ) it is a great mercy that thou wouldest shew mee this , that such a poore man as i am , should have this priviledge , and give mee leave to make use of it : f lord , if i have found favour in thy sight , that is , since thou hast vouchsafed mee such a favour in thy sight , do thus and thus for mee : you see he made this request for the whole church of god and saved them , or else they had beene destroyed . if thou hast not any particular argument in this case , say , if i have found favour in thy sight , do this : so i say , when thou hast this promise confirmed , that christ hath given himselfe to thee , & the symbol of that promise is the bread and wine , which he hath given to thee , put up thy request : o lord , if thou hast vouchsafed to give mee christ , g wilt thou not with him give mee all things else ? lord , if i have found favour in thy sight , to do so great a thing for mee , deny mee not this particular request . thus we ought to doe , especially when we come to things that are beyond nature : when we come , let us consider with our selves ; indeed i have a naturall disposition that carries me strongly to evill , i shall never be able to overcome it , there are such duties to doe , i shall never be able to performe them : in such a case thou must doe it the more earnestly , thou must sigh & groane to the lord. h elishah when hee comes to doe a thing so much above the course of nature , as to raise a dead child to life , hee sighed unto the lord , that is , he prayed earnestly . i eliah , when hee would have raine , hee cryed , he tooke much paines , he prayed : so must thou doe in this case : and know this for thy comfort , that though thou thinke thou shalt never be able to doe these things , to overcome such lusts , such hereditary diseases , yet the lord is able to helpe thee : though these are past naturall helpe , yet they are not past the helpe of grace ; though the spirit in us lust after envy ; yet as the apostle iames saith , k the scriptures offer more grace , that is , the scriptures offer grace and ability , to doe more than nature can doe ; nature cannot heale a spirit , that lusteth after envy , or any other thing ; a spirit that lusts after credit , after mony , after the sinne of uncleanenesse , or whatsoever is presented : now the scriptures offer that grace , that will overcome any of these sinnes , bt they never so strong , or so old ; christ healed hereditary diseases , he healed those that were borne lame and blinde : so though thou be borne with such lusts , christ is able to heale thee ; you see a prophet could heale naaman of his leprosie , when there was no other that could doe it ; so saith christ ; m come unto me all yee , and i will heale you . so that you see wee must put up our requests to god. the third sermon . we have already made some entrance upon the words : i told you what the apostles scope is in them , which is to make knowne to all christians to whom he wrote , another great priviledge , besides that which hee named before : that is , that hee that hath the sonne , hath life ; this ( saith hee ) is another priviledge , that whatsoever you aske , you shall have ; onely remember that you have this assurance in him , that is , in christ iesus : that point , ( what it is to be in him , that it may be the ground of all the benefits and priviledges wee injoy ) wee handled the last day . now we come to the priviledge it selfe , if wee aske any thing according to his will be heareth us . the words are so plaine , i shall not need to spend any time in opening of them , but deliver you the point that lyes so evidently before us : which is this , [ that all the prayers of the saints made upon earth , are assuredly heard in heaven ] whatsoever we aske , ( saith he ) according to his will hee heareth us , onely the conditions must be observed . when you heare such a generall as this , it must be limited , there are certaine bounds set to it , which wee will name unto you : which are these foure conditions . first , all the prayers that are made upon earth shall be heard in heaven ; if they be the prayers of a righteous man , and are faithfull and fervent . the person must be righteous , that must first be remembred : because , although the prayer be never so good , yet except the person be accepted from whom it comes , the lord regards it not : you know in the old law , the blood of swine was reckoned an abominable sacrifice , yet if you take the blood of sheepe , and compare them together , you shall finde no difference ; it may be the swines blood is the better : then what 's the reason the swines blood is not accepted ? even because of the subject of it , it was the blood of swine , and therefore you see it was put downe , that it was an abominable sacrifice . so it is with prayer ; take the prayer of a saint , and the prayer of a wicked man ; it may be , if you looke upon the petitions , or whatsoever is in the prayer it selfe , you shall finde some times the prayer of a godly man more cold , and lesse fervent : the petitions are not so well framed as the wicked mans : yet because this comes from such a person , the lord regards it not , you know the condition is mentioned iames fift : the prayer of the righteous man availeth much , if it be fervent . now as this is required in the person , so there is somewhat required in the prayer also , that is , that it be fervent and faithfull ; that it be fervent , you have it in the same place , the prayer of a righteous man availeth much if it be fervent ; that is , it must be a prayer made from the sence of the misery that is in us , and from the mercie of god , when a man takes a thing to heart , that he prayes for , and comes with confidence to be heard , for that makes him fervent . this the lord will have , and also he will have it faithfull : iames the first , when the apostle exhorts them to prayer , if any man want wisdome ( saith he ) let him aske it of god : but then marke , he carefully puts in this condition , see that he pray in faith , that is , beleeue that it shall be done unto him : now this faith includes repentance , for no man can beleeve that he shall be heard , except hee make his heart perfect with god : if he allow any sinne in himselfe , he cannot beleeve vpon any good ground : therefore when i say it must be faithfull , that also is included , we must n regard no wickednes in our hearts , for in such a case , the lord heares not , o hee heares not sinners . so that this you must remember ; first , the person must be righteous , and the prayer must be fervent and faithfull . secondly , the other condition you shall heare in the text , it must be according to his will ; you must not thinke , whatsoever you aske , if you aske it loosely at gods hands , that it shall presently be graunted you : no ( saith hee ) it must be according to his will , if you aske p fire from heaven , that is not according to his will , and therefore you see , they that aske it , were denyed it , with this reason , you know not what you aske . q likewise to sit at his right hand , and at his left in heaven , which was another request of the disciples , he puts them by with this ; you understand not what you aske of the father , and therefore it must be according to his will. and that is the second . thirdly , we must aske it in time , in due season : so the promise is true , knock and it shall be opened to you ; but you know the foolish virgins knockt & it was not opened to them ; what was the reason of it ? because they askt when the time was past : for there is a certaine r acceptable time when the lord will be found : and when that oportunitie is past , he is found no more . it is true , that this life is the time of grace , but god in his secret counsell hath appointed a certaine time to every man , which is the acceptable time , the day of grace , therefore he saith unto them , this day if you will heare : this day if you will come and seeke unto mee , if you will pray unto mee , i will heare you : when it 's past , the lord suffers not the doores to stand open alwayes , his eares are not alwayes open : therefore that condition must be carefully remembered , you must aske in time ; it is a condition that should be carefully thought on by us . for , for the most part , we fly to prayer as ioab did to the altar , hee went not to it for devotion ( for then hee would have done it before ) but when hee was in distresse , when hee was in extremity , then he fled to it , and therefore you know what successe hee had by it , it saved not his life : so we goe not to prayer for devotion , that is , out of love to god , to do him that service ; but ( for the most part ) wee doe it out of selfe love , when wee are in extremitie or distresse , we passe the acceptable times he requires , and we goe to him in a time of our owne : for there is gods time , and there is our owne time ; gods time is to come to him when we may doe him service , in our youth , in our strength , in the flower of our graces : our time is to goe to him when we need him : will not a friend say ( when we never come to him , but when wee have extreame need of him ) why doe you come now ? you were not wont to visit me before , this is not out of love to mee : even the very same answer the lord giveth ; s goe to your idolls ( saith hee ) those that you served in the time of peace , and see if they can helpe you . the fourth and last condition is , that wee referre the time , the manner , the measure of granting our petitions to the lord. that is , wee must not thinke to be our owne carvers , to thinke if it be not granted in such a manner , such a measure , or such a time , presently the lord hath rejected our petitions ; no , t he that beleeves makes no hast : that is , he waites upon god , he stayes himselfe upon god , he is content to have it in that time , in that manner and measure , as best pleaseth the lord : for the truth is , we know not our selves what is meete for us ; we are unto the lord just as the patient is to the physitian . the patient is importunate with him , for such things to refresh and ease him ; but the physitian knowes what best belongs to him , and when to give him such things , in what manner , and in what measure : so the lord knowes best what to doe : many times he doth the same things that we desire , though he doe it not in the same manner : even as the physitian he quencheth often the thirst with barberries , or with such kind of conserves ; what though it be not with drinke , is it not all one so the thirst bee quenched ? is it not all one whether a man be hindred from striking me , or if i have a helmet to defend the blow ? somtimes the lord keepes not off the enemy ; but then hee gives us a helmet to keepe off those blowes , to beare those injuries and evills that are done to us : hee is a wise physitian , hee knowes what manner , what measure , and what time is best , therefore that must be referred to him : now these conditions being observed , you must know that this great priviledge belongs to every christian , that whatsoever prayers hee makes on earth , he is sure to be heard in heaven ; it is a wondrous priviledge , that which wee have all cause to stand amazed at , that the lord should so farre regard the sonnes of men , to grant them such a charter as this ; no more but aske and have , and whatsoever you pray for , it shall be done to you . but a man is ready to say secretly in his heart when he heares it , this is too good to be true , that whatsoever i aske , i shall have . my beloved , i confesse , it is a hard thing to beleeue it as we ought to doe : and therefore before we come to apply this , we will spend a little time in endevouring to convince you of the truth of it , that you may not doubt of it that what prayers you make to the lord , he is ready to heare them . first , consider that whatsoever prayer you make , he takes notice of it , he observes every petition , there is not one petition that you make to him at any time , but he lookes upon it , hee sees what the prayer is . and this thing although you thinke it common , ( and who is there that know not this ) yet ( my beloved ) to beleeve this , to thinke that god is present where i make my prayer to him , to thinke he stands and heares it , even as i speake to a man that stands and heares me , and understands what i say to him ; this is a great helpe to us . that this is true , see in 4. eph. 6. hee is in all , and through all , and over all , that is , the lord is in every man , he passeth through every thing , u his eyes runne through the earth , and he is over all , looking what x secrets are in mans heart , what thoughts ; yea y before he thinkes them he knowes them , because hee seeth them in their causes : hee that is in a man , that lookes in all the secret corners of the heart , hee must needes see what thoughts he hath , what petitions he putteth up secretly , even then when his mouth speakes not . and lest that should not be enough , saith hee , hee is over all ; you know one that stands on high , and lookes over all that is below , hee easily can see whatsoever is done ; so the lord , hee is in all , he is through all , he is over all . but this is enough for that , only i would have you remember , that hee takes notice of all , hee knowes thy prayers . but you will say ; i doubt not of that , i make no qvestion but he heares me , and understands me well enough : but how shall i know that he is willing to grant the thing i pray for ? you shall see these 2 reasons , in the 7. math. where our saviour urgeth this very point , that we have now in hand , from the 7. verse downeward ; aske ( saith he ) and you shall have ; seeke , and you shall finde ; knock , and it shall be opened unto you ; here is the promise , for ( he backs it with these 2. reasons ) every one that asketh receiveth ; and he that seeketh , findeth ; and to him that knocketh , it shall be opened unto him : as if he should say ; yee have this reason for it , why you should beleeve it , that it is no more but aske and have ; for ( saith he ) all that ever asked have obtained ; all that ever have sought , have found ; all that ever have knocked , it hath been opened unto them . that is , looke through the whole booke of god , and see what prayers ever have beene made to him , and you shall finde , that there is not a prayer mentioned in all the scriptures , but it hath beene heard . now when wee have such a cloud of witnesses , it is a strong reason , when it is said to us that there were never any prayed but were heard . why , you will say , there were many prayed that were not heard ; did not david pray for his childe , and was not heard ? did not paul pray to be delivered from such a temptation , and was not heard ? my beloved , it s true , they were not heard for the particular , but yet i dare be bold to say , that dauid was heard at that time , though ( i say ) not in the particular ; for though his childe was taken away , yet you may see the lord gaue him a childe of the same woman , with much more advantage ; he gaue him a childe that was legitimate , which this was not : hee gaue him a childe that exceeded for wisedome , solomon was the child that he had : so that the lord did heare him , and gave him this answer , as if he had said to him , david i have heard thee , i know that thou art exceeding importunate ; thou shalt not have this , but thou shalt have another childe which shall be better . and so hee saith unto paule 2. cor 12. christ reveales this to him ; paule ( saith he ) though i graunt thee not this particular request , in the manner that thou wouldest have me , ( to take away the pricke of the flesh which thou art troubled with ) thou shalt bee a grater gainer by it , thou hadst better have it than want it ; when paule understood that it was a medicine , and not a poyson as he tooke it to be , he was content and resolved in it ; and a man resolveth not except he be a gainer . hee saw that gods power was manifest in his weakenesse , and he saw himselfe humbled by it ; and when he saw that god gained glory , and himselfe humiliation by it , he was content to be denyed in it ; so i say whosoever asketh findeth , you shall never finde any example but that whosoever sought to the lord as he ought , he was certainely heard , or else he had somewhat that was better graunted to him instead of it . and this is the first reason that is used heare . the second reason is this ; z what man among you , if his son aske bread , will give him a stone ; or if be aske a fish , will give him a serpent ? if you then that are evill , know how to give good things to your children , how much more shall your heavenly father give good things to them which aske him ? ( saith he ) you be not able to perswade your selves of this truth , because you know not the father , for the dwells in light inaccessable , you are not acquainted with him , saith our saviour , i will helpe you out with an argument that you better understand ; even upon earth ( saith he ) take but a father here , a father that is ill ( but the lord is full of goodnes , fathers have but a drop , but a sparke of mercy in them , whereas the lord is full of mercy , as the lord is full of light , he is the god of all comfort ; ) yet , ( saith he ) this father ( when his sonne comes to aske him bread ) he is ready to give it him , he is full of compassion and tendernes toward him ; doe you not thinke that our heavenly father is as true a father as he , that hee loves you as well as he whose compassion and pitty is much greater ? doe you not thinke hee is ready to heare his children when they call upon him ? o this is a strong and unanswerable reason , & this you see is backed in 16 iohn , 27. you see there the love of the father how it is expressed to us ; i say not unto you that i will aske the father ( saith he ) the father himselfe loves you ; marke , as if he should have said , let this be one ground to you to thinke your petitions shall be graunted , and that they are not only graunted for my sake , for ( saith he ) the father himselfe loveth you , and hath a great affection to you , that is in naturall parents , there is a naturall affection to their children ; so if i were not immediatly to present your petitions ( though that bee not excluded ) yet ( saith he ) the father hath such an affection to you , that he cannot choose but heare you ; i say not ( saith he ) that i will aske the father , for the father himselfe loves you . so that this is the second reason which this promise is there backed with , the love of the father , that hee cannot find in his heart to deny us , even for that affection that he beareth to us . we will adde a third reason that wee meet here in the same chap. 16. iohn , 23. in that day you shall aske in my name : verily , verily , i say unto you , yee shall aske the father in my name , and he will give it you ; it is brought in upon this occasion : when our saviour christ was to goe from his disciples , they were ready to complaine , as we see in the verses before , they were ready to say with themselves , alas , what shall we doe when our maister shall be tooke from our head ? our saviour answers them , you shall do well enough , doubt you not , for though i be not with you ; yet ( saith he ) goe to the father in my name , and whatsoever you aske of him , you shall have it : so that hee answers that objection , when a man is ready to say : it s true , i know that a father is exceeding loving to his children : but it may be , my carriage hath not beene such , i am full of infirmities , i haue much in me that may turne the love and affection of my father from me . put the case you have , yet christ adds this for your comfort ; if ( saith he ) the father will not doe it for your sake , yet doubt you not , if you aske in my name , he will doe it ; doe we not see it usuall among men , that one that is a meere stranger to another , if hee get a letter from a friend , he thinkes to prevaile ; and hee doth so , because though it be not done for his sake ( it may be he is a stranger , one that deserved nothing at his hands ) yet such a friend may deserve much : and when we goe to god in the name of christ , this answers all the objections whatsoever you can say against your selves , it is all satisfied in this : i goe in his name , i am sure he hath supply , i am sure he is no stranger , i knowe he hath deserved it , &c. last of all , as he loves us , and because we aske in the name of christ , is ready to heare us : we will adde this , that he is ready to heare us for his owne sake , he is a a god hearing prayer , saith the psalmist , that all flesh might come to him , even for this cause he heares , that men might be encoraged to come and seeke to him ; for if the lord should not heare , then no flesh would come unto him ; that is , men would have no encouragement , no helpe ; therefore he saith , he is a god hearing prayer , doubt ye not , he will doe it for this purpose , that hee might have men to worship him , that men might come and seeke unto him . besides that , he shall be glorified , b thou shalt call upon mee in the day of trouble , i will heare the , and thou shalt glorifie mee ; now the lord is desirous of glory ; it was the end for which he made the world : but in not heareing our prayer , hee loseth this glory , by heareing our requests , the more we are heard , the more glory and praise we render unto him . likewise he doth it for the spectators sake ; moses often presenteth that reason , c lord doe it , what will the heathen say ? and left thy name be polluted among them , they will say thou hast brought out a people , and wast not able to deliver them . so david often , there are many instances in that ; i say , for the lookers on sake he is ready to doe it . all this is enough to perswaide our hearts , that hee is ready to heare us , that when prayers are made to him on earth , ( so the conditions be observed ) they are surely heard in heaven . now to apply this . first , if the lord be so ready to heare , then this should teach us to be more servent in this duty of prayer than commonly we are ; for to what end are such promises as this , but to encourage us to do our duties ? when wee heare that prayer is of so much efficacie , that it prevailes with the lord for any thing , shall we suffer it to lay by ( as it were ) and not make use of it ? if a drug , or a pretious balme were commended to us , and it were told us , that if we made use of it , it would heale any wound , it will heale any sickenes , and this and this vertue it hath : will a wise man suffer it to lay by him , will he not use it , and see what vertue it hath ? and when it is said unto us , that prayer is thus prevalent with the lord , that it is thus potent , that it is thus able to prevaile with him for any thing , shall we not make use of it , when we are in any distresse , when wee need any thing : when we have any disease , either of souleor body to heale ? let us flye to this refuge that himselfe hath appointed . if a king of the earth should say to a man , i will be ready to doe thee a good turne , make use of me when thou hast occasion ; he would be ready enough to do it . now when the lord of heaven saith , aske what you will at my hands , and i will doe it ; shall wee not seeke to him , and make use of such a promise as this ? beloved we are too backward in this ; we should be more aboundant in this duty than we are , we should make more account of it . for whatsoever the case be if , you doe but seeke to the lord , if thou doest but set downe thy resolution with thy selfe : well i see it is a thing ( if i looke upon the creature and the meanes ) i have little hope of , but the lord is able to doe it ; and therefore i will goe to him , i will weary him , and i will not give him over , i will not give him , nor my selfe any rest , till i have obtained it : i say it is impossible thou shouldest faile in such a case . onely remember to be importunate , for an importunate suiter he cannot deny . you know the d parable of the unjust iudge . you know also the e parable of the man that is in bed with his children ; when the widdow was importunate , when shee knockt and would give him no rest , he gives her redresse ; the other riseth and giveth his friend as many loves as he will , saith the text ; yea though she were not his friend ; ( for this is the meaning of it : ) if , saith he , the lord had not much love to you , if he had not such an affection , if you did not come to him in the name of christ whom he loves , in whom he is ready to grant whatsoever you aske , if hee were not a friend to you ; yet for your very importunity , he is ready to doe it . as the unjust iudge ( for that is the scope of the parable ) he had no minde to grant the widdowes request , he had no iustice in him to move him , he had no mercy nor compassion , yet for very importunity he graunted it . remember and observe the condition , for this is commonly a fault among us ; when we goe to prayer , we thinke that the very putting up of the prayer will doe it . no , there is more required than so . as it is the error of the country people , when they heare say , that such an herbe is good for such a disease , they are ready to thinke , that ( howsoever it be tooke or applyed ) it will heale the disease ; no , it must be applyed in such a manner , it must be used in such a fashion . so it is with prayer , you must not only doe the duty ( and therefore when we exhort you to it , not onely to call upon god , for men are ready enough to do that , especially in the time of distresse , ) but with these conditions i have named . you knowe f gehazi when he had got the staffe of elisha , he went to the child , but it was not the staffe that could raise the child from death to life , there was something more required . so in prayer , it is not meere prayer that will do it , there is something else , there must be other conditions that must be observed . for we are wont to do with it , as those conjurers were wont to do with the name of iesus ; they thought if they used the name of iesus , it was enough : but yee know what answer the spirit gives them , g iesus we know , and paule wee know , but who are yee ? so i say , wee are wont to do in this case , wee thinke it is enough to make our request , and that is all . no , there is somewhat more required , you must make your request in such a manner as ye ought . then i adde this further , that when thou makest them in such a manner , yet thou must not thinke to be heard for thy prayers sake : that is another thing we are apt to faile in . when wee have made fervent prayers , and have beene importunate with the lord , wee thinke now surely we shall not faile . no , you must know this , the promise is not made to the prayer , but to the person praying . you shall not finde throughout the whole scripture , that any promise is made thus , because wee pray fervently we shall be heard : but it is made to the person praying , the prayer is but the instrument : but the meanes by which the blessing is conveyed to us , is a meanes without which the lord will not doe it , for the promise is made to the party . a cold prayer ( so there be no neglect in it , so a man seeke the lord , and pray as well as he can , ) it will prevaile sometimes as well , as a fervent prayer : who indites the petition , who makes the prayer fervent ? surely not thy selfe , but the h holy ghost : he makes request in us , sometimes he makes thee more fervent , hee enlargeth the heart more : sometimes againe the heart is more straitned in the performance of this duty : but both may come from the same spirit . not but that we have cause of much comfort , when wee are able to pray fervently , for this is a ground of our comfort , that when we pray fervently , it is an argument that the holy ghost dwels in our hearts , and that our prayers are dictated by him ; it is an argument , that our prayers come from a holy fire within . and therefore fervent prayer may give us hope of being heard , but yet it is not meerely the prayer , but because it is an evidence that it comes from a right principle , that it comes from the regenerate part , and is made by the assistance of the holy ghost : it is not the very fervencie that prevailes . and therefore when you heare this , that the lord is ready to heare , i say make that use of it , be fervent in this duty , remember the conditions : and yet withall know , that you are not heard for the very prayers sake , but for iesus christ his sake . he makes every prayer acceptable , he mingles them with his sweete odours . and if you object , o but i am a man full of infirmities . you know how it is answered in the fift of iames , ( saith he ) i eliah when hee was heard , he was a man , and a man subject to passions , and to the like passions that wee are : as if he should say , do not thinke that eliah was therefore heard , because he was an extraordinary prophet , for it was because the lord had made a promise to him , and hee comes and urges that promise to the lord , and therefore the lord heard him . so ( saith he ) should every one of you , if you have the promise , you may goe and urge it , as well as eliah did : though you be subject to many infirmities , eliah was even so . you know there are infirmities and passions expressed in the scriptures that hee was subject to . and this is the first use we are to make of it , to be freqvent and fervent in this duty , since wee have such a promise . secondly , if wee have such a promise , then wee should learne hence ( when we have put up our prayers at any time ) to make more account of them than wee doe : for the truth is , that we pray for the most part for fashion sake , many a man saith thus with himselfe : i will seeke the lord , if it doe mee no good , it will doe no hurt ; but if wee made that account of our prayers as we should , we would performe this duty in another manner ; but wee doe not make that account of them as we ought . we thinke not with our selves that the prayers that wee make are surely heard : there be many evidences of it ; what is the reason , that when wee seeke the lord , we doe it so remisly that we have scarce leasure to make an end of our prayers : we are so ready to hasten and goe about other businesse , wee are ready to turne every stone , to use all meanes to seeke the creatures with all diligence : but who prayes to the lord as hee ought , to worke his heart to such afervent performance of that duty as he should ? men have scarcely leasure , for it is usuall with them when they have businesse to doe , and enterprises to bring to passe , they are exceeding diligent to use all meanes ; and yet are remisse in the chiefe : what is the reason else , that wee see the doores of princes and great men so full of suiters , though there be porters set on purpose to drive them away ; but the gates of heaven are so empty ? it is indeed because we do not beleeve our prayers are heard , wee do but make our prayers for fashion . what is the reason likewise , that we use prayer in the time of distresse ( if it will be an effectuall meanes to helpe us , when all other meanes faile , ) why use we it not before ? but that is an argument that wee trust not to it , seing we use it , onely in the time of extremity : for if it be not effectuall , why do we use it then ? if it be effectuall , why do not wee use it till that accident ? therefore this use we must further make , when wee heate that the lord heares our prayers , to make more account of them than we doe , to thinke that our prayers when they are put up to the lord shall be heard . say thus with thy selfe , well , now i have prayed , and i expect that the thing should be graunted that i have prayed for , when i seeke to the lord : it 's true , i deny not but wee must use the meanes too , we must lay the hands upon the plough , and yet pray ; both ought to be done , as sometimes we use two friends , but we trust one ; wee use two phisitians , but we put confidence in one of them : in like manner we must both pray and use the meanes , but so as wee put our chiefe trust in prayer , it is not meanes that will doe it . but the truth is , we doe the quite contrary : it may be , we pray and use the meanes , but wee trust the meanes , and not the prayer : that is a common and a great fault among us , it is a peece of atheisme , for men to thinke the lord regards their prayers , no more than he regards the bleating of sheepe or the lowing of oxen , to thinke he heeds them not . and it s a great part of faith to thinke that the lord harkens to them and regards them , as certainely he doth . but you will say , i have prayed , and am not heard , and have sought to the lord and have found no answere . well , it may be thou hast not for the present , but hast thou stayed the lords leasure ? ( for that is to be considered in this case , ) sometimes the lord comes quickly , he gives a quick answer to our requests ; sometimes he staies longer : but this is our comfort , that when the returne is longer , the gaine is the greater . as we se in trades , some trades have their returne very quicke , it may be the tradesmens money is returned every weeke , but then their gaine is so much the lighter ; but when their returne is slower , as is your great merchants , when it stayes three or foure yeares , wee see the ships come home laden , bringing so much the more : so ( for the most part ) when our prayers doe stay long , they returne with the greater blessings , they returne loaden with rich commodities . let this be an encoragement to us ; though i stay , the lord will grant it ; and thinke not with thy selfe , i made such a prayer long agoe , i found no fruit of it ; for be sure , the lord remembreth thy prayer , though thou hast forgotten it , the prayers that thou madest a good many yeares agoe , may doe thee good many yeares hence . may not a man pray to have his child sanctified , to have him brought to better order ? it may be hee lives many yeares , and sees no such thing , yet in the end , the prayer may be effectuall : so likewise it may be in many cases , you see there are many examples for it : abraham prayed , he stayed long ; but you see it was a great blessing that he had , when he prayed for a sonne , you know what a sonne he was , he was a sonne of the promise , in whom all the nations of the earth were blessed . so david when the lord promised him a kingdome , hee stayed long for it : many such examples there are . therefore comfort thy selfe with this : though i stay long , this is my hope , this is my encouragement , that sustaines me , if i seeke the lord , and waite upon him , hee will come with a great blessing , the gaine shall bee heavier and greater , though the returne be not so quicke and sudden . last of all , when you heare such a promise as this , that whatsoever you aske you shall be heard in it ; you should hence learne , to spend some time in the meditation of this great priviledge that the saints have , and none but they ; this i propound to every mans consideration ; that those that are not christians , that is , those that are not regenerate , may know what they lose by it ; and those that are , may understand the happines of their condition , that they may learne to magnify it , and to blesse themselves in that condition , that they have such a great priviledge as this : it is no more but aske and have , therefore that which in the third place i exhort you to , is this , namely to spend time in the meditation of it , to consider what a great advantage it is : david cannot satisfie himselfe enough in it : in 18. and 116. psalmes : lord i love thee dearely : he cannot prayse enough , and why ? i sought to thee in distresse , and thou heardest me ; i called upon thee , & thou inclinedst thine eare to my prayer . i say consider this mercy as you ought to doe , it is part of the thankes we owe to the lord for so an exceeding priviledge , that whatsoever our case be , it is no more , but put up our requests , and wee shall bee heard : when there was a speech among some holy men ( as you know that man that was named in the story : ) what was the best trade , he answered beggerie ; it is the hardest , and it is the richest trade . now he understands it not , of common beggery ( for that is the poorest and easiest trade , that condition he puts in ) but ( saith he ) i understand it of a prayer to god , that kind of beggerie i meane ; which as it is the hardest , nothing more hard than to pray to god as we ought , so withall there is this comfort in it , it is the richest trade of all others ; there is no way to inrich our selves so much , with all the promises that belong either to this life , or to that which is to come . even as you se among men , a courtier , a favorite in the court , gets more by one suite , ( it may be , ) than a tradesman , or merchant , or husbandman gets with twenty yeares labour , though he takes much paines ; for one request may bring more profit , may make a courtier , richer than so many yeares labour and paines : so in like case a faithfull prayer , put up to god , may more prevailé with him , we may obtaine more at his hands by it , than by many yeares labour , or using many meanes ; and therefore it is a rich trade , and great priviledge , a priviledge that we cannot thinke enough of , that wee cannot esteeme enough . you have heard of a noble man in this kingdome , that had a ring given him by the queene , with this promise : that if he sent that ring to her , at any time when he was in distresse , she would remember him and deliver him ; this was a great priviledge from a prince , and yet you see , what that was subject unto ; he might be in such a distresse , when neither king nor queene could be able to helpe him ; or though they were able , ( as she was in that case ) yet it might be sent , and not delivered : now then consider what the lord doth to vs , hee hath given us this priviledge , he hath given us prayer , as it were this ring , he hath given us that to use , and tells us whatsoever our case is , whatsoever wee are , whatsoever we stand in need of , whatsoever distresse wee are in , doe but send this up to me , ( saith he ) do but deliver that message up to me of prayer , and i will bee sure to relieve you : now certainely what case soever we are in , when we send up this , it is sure to be conveyed , wheresoever wee are : againe , whatsoever our case is , we send it to one that is able to helpe us , w th a prince many times is not able to do . this benefit we have by prayer : that whatsoever we aske at the lords hands , wee shall have it : now consider this great advantage which you have ▪ it is expressed 4 phil. in these words , be in nothing carefull ( saith the apostle : ) and that you may see wee have ground for this generality , in nothing bee carefull , but in all things make your requests knowne unto god. that is , whatsoever your case bee , i make no exception at all , but whatsoever you stand in neede of , whether it concernes your soules or your bodies , your name or your estate ; yet be in nothing carefull . this is a great matter : there is none amongst you that heares me now , but sometime or other he is carefull for something or other , for which he is solicitous : now when a man heares such avoyce from heaven , that the lord himselfe saith to us , bee carefull for nothing , doe no more but make your request knowne , it is well enough , i will surely heare in heaven and grant it ; it is a great comfort . beloved , comfort your selves with these words , and thinke this with your selves , that this is that charter , and great grant that the lord hath given you , and to none but you , that what prayers you make to him , hee heareth you . but it will bee objected , why is this said so generally ? that we must in nothing be carefull , but in all thinges make our request knowne ? for then if a man were but a poore man , it is but going to the lord , and asking riches , and hee shall have them ; if a man were sick of an incurable disease , it were no more but going to the lord , and hee should be sure to be recovered ; if a man hath an enterprise to bring to passe , it is no more but goe to him , and it shall be done : what is the reason then , that godly and holy men have not these things graunted to them ? to this i answer , you must understand it with this condition , even as it is with a father ( i will prove it to you by that , ) suppose he should say to his sonne , i will deny thee nothing , whatsoever i have , i wil deny thee nothing but thou shalt have part in it ; though he say no more , yet we understand it with these conditions . first , that if his childe shall aske him for that , that is not good for him , or if the child should refuse to have that done , or pray his father and say , i beseech you do it not , when the father knowes it is good : here the father is not bound hee thinkes : as for example , if a father sees his childe needes physick , it may be , the child finds it bitter , and therefore is exceeding loath to take it , it makes him sicke , and is irkesome unto him , so that hee earnestly desires his father that hee may be excused , that hee might be freed from it ; in this case , the father will not heare him , for hee knowes the child is but mistaken : on the other side ; if the child aske something that is very hurtfull , if he aske for wine in a feaver , the father denyes it him ; no , ( saith he ) you are mistaken , i know your desire is that you might have health and recover , and this i know will hurt you , though you know it not ; this the father understands , and therefore he puts in that condition : so when the lord saith , in nothing be carefull , but in all things make your requests knowne : if you mistake the matter at any time , and your prayer shall not bee the dictate of the spirit , ( so that yee alway make request according to his will ) but the dictate of your owne hearts , and shall be the expression of your naturall spirit , and not the lords spirit : in this case there is no promise of being heard , and yet the lord makes his word good ; bee in nothing carefull , but in all things make your request knowne . secondly , a father when hee saith to his child , i will deny you nothing , but you shall have part in all that i have , yet the childe may carry himselfe so , that the father , upon such an occasion may deny him , and be ready to say unto him ; well , if you had followed your booke , if you had not runne into such disorders , if you had not bin negligent to doe what i gave you in charge , i would have done it : in this case , the father withholds the blessing that hee will bestow upon his child ; not because he is unwilling to bestow it , but because he would thus nurture his child , hee useth it as a meanes to bring him to order : so the lord saith to k moses , that because he had spoken unadvisedly , because he had not honoured him before the people , at those waters , the waters of strife , therefore the lord tells him by the prophet , he should not goe into the good land : and so he tells l david , that because he had sinned against him , he would not give him the life of the child : so the lord saith to us sometimes ; i will not graunt you this request ; for though i be willing to graunt it , yet this is one part of the discipline and nurture that i use to my children , that such a particular request , i will deny you for such an offence ; as worshipping of idolls &c. beloved this is not a generall denyall , and this is not for our disadvantage , but it is a helpe to us , it makes us better , that sometime we should be denyed ; knowing hereby that it is denyed to us for our sinne , that we may learne to come to the lord , and renew our repentance , and to take that away , that we may come to prevaile in our prayers with him . thirdly , when a father is willing to graunt it , yet he will thus say to his child , though i bee willing to doe what you aske at my hands , yet i will not have you aske it rudely , i will have you aske it in a good manner , and a good fashion , ( for when wee come to call upon god , and come in an unreverent manner , in such a case the lord heares not . ) or againe , hee will say to his child ; i am ready to heare you , but you must not aske in a negligent manner , as if you cared not whether you had it or no : so the lord saith to us ; i will have you to pray fervently , you shall aske it , as that which you prize . againe he will say to his child : i am willing to bestow this upon you , but i do not give you this mony , to spend it amisse , to play it away , to spend it in trifles , and geugawes , that will do you no good : so saith the lord , i am willing to give you riches , m but not to bestow upon your lusts . thus speakes the father to his child , when he comes to aske , hee tels him hee must come in such a manner as becomes a child , he must speake to him as to a father , he must speake with confidence to receive it : so also the lord tels us , n we must come in faith ; so that ( in a word ) this is to be remembred ; that though the lord promise , that he will give whatsoever we aske , and bids us , in nothing be carefull , but make our requests knowne ; yet notwithstanding this , he would have us to understand that our requests be made in such a manner as they ought to be . last of all , it may be the father is willing to do it ; but hee makes a little pause , he will not give it presently , and suddenly to his child , though he purpose to bestow it upon him , that he may come by it with difficultie : so the lord useth to with-hold his blessings many times , that his childe might be exercised in prayer , and seeke him the more , and likewise that he might come the hardlier by the blessing , that so hee might learne to prize it more ; or else he will be ready to do as young heirs : as it is with some when they never know the getting of it , they spend it easily ; but he that hath known what it is , he takes more care to his estate , he looks more diligently to it : so it would be with us in any blessing , if we had it with such facility as we would , we would not make much account of it ; but when it comes with some hardnesse , with some difficultie , it teacheth us to set a higher price on it , and so it makes us more thankefull , it teacheth us to give more praise and glory to the lord. there are many that have had a sicknesse long , and have obtained health with much prayer , and much contention , and therefore they learne to prize it more , than another that obtaines it easily . and thus it is in every like case . so when you heare this great priviledge : that it is no more , but , aske and have : and , be in nothing carefull , but in every thing make your requests knowne : yet ( i say ) these conditions must needs be inserted , these are such as must be included . but these considered , remember this priviledge , rejoyce in it , let the lord have the praise of it , that whatsoeuer we aske according to his will , he heareth vs. finis . notes, typically marginal, from the original text notes for div a10030-e150 doct. 1. doct. 2. a 1 cor. 11. 28. b cant. 2. 16. c 1 cor. 2. 1. 2. d 1 cor. 2 , 14. c deut. 4 , 6. f phil. 3. 7. 8. g math. 13. 44. quest. answer . h gen. 1. 31. i math. 6. 21. k math. 4. 8. 9. l cant. 5. 6. m psal. 42. 8. n prov. 30. 26. o 1 sam. 30. 6. p gen. 32. 12. q isaiah 7. 2. r 2 tim. 2. 12. quest. answ. s hest. 3. 2. t dan. 3. 16 , 17 , 18. v levit. 23. 29. x 1 cor. 11. 29. notes for div a10030-e1670 vse . y 1 cor. 4. 20. quest. answer . quest. answer . quest. answ. a 2 cor. 5. 17. b 2 cor. 5. 17. c math. 9. 16 , 17. quest. answ. d 2 cor. 5. e 2 pet. 3. 13. f tit. 2. 14. g hab. 1. 13. h 1 cor. 4. 9. i 1 pet. 1. 15 , 16. k gen. 1. 1. l math. 1. luke 1. 2. quest. answ. m math. 3. 11. n gen. 3. 16. quest. answ. o rom. 1. 21. p gal. 5. 24 q 1 iohn 2. 16. r iames 3. 6. s luke 2. 34. levit. 23. 27 , 28 , 29 , 30. t eccles. 3. 11. u 2 sam. 12. 13. quest. answ. x 1 cor. 11. 24 , 25. y gen. 31. 48. z gen. 9. 13 , 14 , 15. a gen. 9. 14 , 15. b 1 cor. 11 24 , 25. c ier. 31. 34. d ezech. 36. 26. 1 cor. 3. e ester . 5. 3. f exod , 33. 13. g rom. 8. 32. h 2 king. 4. 34. i iam. 5. 15. k iam. 4. 6. m math. 11. 28. notes for div a10030-e3500 doct. 1. cond . esay 66. 3. iames 1. 5. 6 n psal. 66. 18. o iohn 9. 31. 2. cond . p luke 9. 54 , 55. q mat. 20. 21 22. 3. cond . r 2 cor. 6. 2. s iudg. 10. 14. 4. cond . t esay 28. 16. u 2. chron. 16 , 9. x psal 44 , 21. y psal. 139 , 23. quest. answ. quest. z math 7. 9 , 10 , 11. quest. answ. a psal. 65 , 2. b psal. 50. 15 c exod. 32 , 12 , 13. vse 1. d luke 18. 2 , 3 , 4. e luke 11. 7. f 2 king. 4. 29. 31. g act. 19. 15. h rom. 8. 26 , 17. object . answ. i iam. 5. 17. vse 2. obiect . answ. vse 3. quest. answ. k numb 20 12. psal. 106. 32 , 33. l 2 sam. 12. 14. m iam. 4. 3. n iam 1. 6. an elegant and lively description of spirituall life and death delivered in divers sermons in lincolnes-inne, november the 9.th, m.dcxxiii. vpon iohn, 5.25. by iohn preston then bachellor of divinitie, and chaplaine in ordinarie to the prince his highnesse. preston, john, 1587-1628. 1632 approx. 196 kb of xml-encoded text transcribed from 68 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a09963) transcribed from: (early english books online ; image set 15588) images scanned from microfilm: (early english books, 1475-1640 ; 1639:3) an elegant and lively description of spirituall life and death delivered in divers sermons in lincolnes-inne, november the 9.th, m.dcxxiii. vpon iohn, 5.25. by iohn preston then bachellor of divinitie, and chaplaine in ordinarie to the prince his highnesse. preston, john, 1587-1628. [2], 132 p. printed by tho: cotes, for michaell sparke, at the blue bible in greene-arbor, london : 1632. running title reads: an elegant and lively description, of spirituall death and life. variant: title page has initials "i.p." in place of "iohn preston". reproduction of the original in the henry e. huntington library and art gallery. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sermons, english -17th century. 2004-04 tcp assigned for keying and markup 2004-07 spi global keyed and coded from proquest page images 2004-08 jonathan blaney sampled and proofread 2004-08 jonathan blaney text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion an elegant and lively description of spirituall life and death . delivered in divers sermons in lincolnes-inne , november the 9. th , m.dc xxiii . vpon iohn , 5.25 . by john preston then bachellor of divinitie , and chaplaine in ordinarie to the prince his highnesse . ignatius epistola 15. ad romanos . mors est vita sine christo. london . printed by tho : cotes , for michaell sparke , at the blue bible in greene-arbor . 1632. an elegant and lively description , of spirituall death and life . iohn 5.25 . verily , verily , i say unto you , that the houre is comming and now is , when the dead shall heare the voyce of the sonne of god , and they that heare shall live . the occasion of these words was this : when as christ had affirmed to the iewes , that god was his father , and the iewes went about to kill him for it : hee proves what hee had said by this argument : he that is able to give life to the dead is god , or the sonne of god ; but i am able to give life to the dead ; ( the houre is comming and now is , when the dead shall heare the voyce of the sonne of god , and those that heare it shall live ; ) therefore i am the sonne of god. in briefe , these words shew christs divinity by the effects of it , that hee can quicken the dead . in these words we may consider these parts . first , the subject on which christ doth exercise his divinity , and that is , on dead men ; the dead shall heare the voyce of the sonne of god , and shall live . secondly , the instrument by which he doth it , and that is , by his word ; which is not meant onely the bare preaching and hearing of the word barely ; but such an inward , commanding , powerfull , operative word , that makes men doe that which is commanded them : such a word was spoken to lazarus being dead , lazarus come forth ; and hee did it . this word commands men , and makes them to obey it . thirdly , the time when hee will exercise his divinity ; the howre is comming and now is , that is , the time shall come when as it shall be abundantly revealed , the fruite of the gospel shall appeare more plentifully and fully hereafter , but yet it is now beginning to appeare ; there is now some small fruit of it . lastly , it is affirmed with an asseveration or oath ; verily , verily , i say unto you : and these are the parts of this text. out of these words i purpose to shew you these three things . first , what the estate of all men is out of christ. secondly , what we gaine by christ. thirdly , what we must doe for christ. first , we will shew you what your estate is out of christ , for this will make you to prize him more . and the point for this is , that every man out of christ is in a state of death or a dead man ; that is , all men however they are borne living , yet they are still dead men : without the living spirit the root is dead . hence are these places of scripture , gen. 2.17 . the day that thou eatest thereof thou shalt dye the death . math. 8.22 . let the dead bury their dead . ephes. 2.1 . you hath he quickened , who were dead in trespasses and sinnes . ephe. 5.14 . awake thou that sleepest , stand up from the dead , and christ shall give thee light . the meaning is , that all men are spiritually dead . this will be of some moment , to shew you that you are dead without christ. yee account it a gastly sight to see many dead men lye together , it affects you much : but to see a multitude of dead men walke and stand before us , that affects us not . the naturall death is but a picture or shadow of death , but this spirituall death , is death indeed : as it is said spiritually of christs flesh , iohn 6.55 . that it i● meate indeed . now that you may know what this death is , i will shew you , first , of all , what death is . secondly , how many kinds of death there are . thirdly , the symptomes and signes of this death . fourthly , the degrees of this death . for the first ; what this death is ; it consists in two things . first , in death there is a privation of life : then a man is dead , when as the soule is separated from the body : so a man is spiritually dead , when as the soule is separated from the quickning spirit of grace , and righteousnesse : this is all our cases , in us there dwels no good , there is no spirit of life within us : the soule is so out of order , that the spirit is weary of it and forsakes it . when the body growes distempered and unfit for the soule to use it , then the soule leaves it . even as when the instrument is quite out of tune , a man layes it aside ; whiles it is in tune he playes on it : so a man dwels in a house as long as it is habitable and fit to dwell in , but when it becomes unhabitable he departs : so , as long as the body is a fit organ for the soule , it keepes it ; when it becomes unfit , it leaves it . even so the holy ghost lives in the soule of man , as long as it is in good temper , but being distempered by sinne , the holy ghost removes . you may see it in adam : as soone as hee eate of the forbidden fruite , the holy ghost left him , and hee lost his originall righteousnesse . secondly , in this death as there is a privation , so there is also a positive evill quality in the soule , whereby it is not onely voyd of goodnesse , but made ill . in the naturall death when as a man dyes , there is another forme left in the body ; so in this spirituall death , there is an evill habit , left in the soules of men : this you may see heb. 9.14 . where the workes you doe before regeneration , are called , dead workes : there would be a contradiction in calling them dead workes , if there were not another positive evill forme in man , beside the absence of the quickning spirit , which forme is called flesh in the scriptures . but it may be objected , that sinne is a meere privation of good , that it is a non-ens ; therefore flesh cannot be said to be an operative quality and forme of sinne . to this i answer , that though all sinne bee a meere privation , yet it is in an operative subject , and thence it comes to passe that sinne is fruitfull in evill workes : as for example : take an horse and put out his eyes , as long as hee stands still there is no error : but if he begins to runne once , he runnes amisse , and the longer hee runnes , the further he is out of the way wherein he should goe , and all this because hee wants his eyes , which should direct him : so it is with sinne , though it in its selfe bee but a meere privation , yet it is seated in the soule , which is alwaies active : anima nunquam otiosa ; the goodnesse that should inlighten us is taken away , and there is a positive evill quality put into it , that leads us on to evill . consider farther whence this death proceeds ; the originall of it , is the understanding & mind of man , which is primū vivēs , et ultimū moriens . that which lives first and dies first . the cause of life is the understanding inlightened to see the truth ; when the affections are right , and the understanding is straight , then wee live ; when it is darkned all goes out of order . iohn 1.4 . speaking of christ , it is said , that in him was life , and the life was the light of men : he was life because he was light , he did inliven men , because he did inlighten them : therefore ephe. 5.4 . awake thou that sleepest , stand up from the dead , and christ shall give thee light : because light is the beginning of spirituall life , iames 1.18 . therefore it is said , of his owne will begot he them , by the word of truth : that is , the word rectifies the understanding and opinion , which is the first thing in this spirituall birth . ephe. 4.22.24 . put off the old man which is corrupt , according to the deceitfull lusts thereof ; and put on the new man , which after god is created in holinesse , and perfect righteousnesse . the old man is corrupt according to the deceitfull lusts : that which is heere called deceitfull lusts , &c. in the originall , signifies , lusts proceeding from error , and holinesse proceeding from truth ; lust proceeds from error , in mistaking things ; for lust is nothing else but affection misplaced , proceeding from error . that holinesse in which god delighteth , in which his image consists , comes from truth . when adam was alive , he judged aright , then the wheele and affections of his soule were right : being dead by reason of his fall , he lost his sight , he saw no beauty in the wayes of god ; and this is the case of all unregenerate men : but when the spirit rectifies the judgement , convinceth them of sinne and righteousnesse , then they begin to revive . to be dead is to have the understanding darkned , the judgement erronious : to be alive is to have the understanding inlightened , and the judgement rectified ; and thus much for the first , what this death is . we come now to the kindes of death , which are three . first , there is a death of guiltinesse : one that is guilty of any offence that is death by the law , is said to be but a dead man. so every one by nature is a dead man , bound over to death though he be not executed . secondly , there is a death in sinne that is opposite to the life of sanctification , ephe. 2.1 . you hath he quickned , who were dead in trespasses and sinnes : & there is a death for sinne that is contrary to the life of glory . thirdly , there is a death that is opposite to the life of joy : in hell there is a life , man is not quite extinguished , but yet men in hell are said to be dead , because they have no joy . this death consists in the separating of god from the soule ; when god is separated from the soule , then man dyes this death of sorrow . god joynes himselfe to the soules of good and bad : to those who are not sanctified , he joynes himselfe in a common manner , and thence it is , they have common joy , common comfort , common civility ; to the godly he joynes himselfe in an extraordinary manner , by which they have extraordinary joy : now when god is separated from the soule , then comes a perfect death ; see it in the separation of god from christs humanity . god withdrawing himselfe from him but for a time , he cryeth out , my god my god , why hast thou forsaken me ; as god withdrawes himselfe more or lesse , so is our joye , our sorrow more or lesse . thus much for the kinds of this death . we come now to the symptomes or signes of this death , and they are foure . the first is this ; men are said to be dead when they understand nothing , when as there is no reason extant in them , when they see no more then dead men . the life is nought else but the soule acted : then a man is said to live when the understanding part is acted : man is spiritually dead when as his understanding is darkned , when as he sees or understands nothing of gods waies , because they are spirituall , and he carnall . but it may bee objected : men doe understand things belonging to faith and repentance , carnall men not yet sanctified have some understanding of these . i answer , that they may understand the materials belonging to godlinesse as well as others , but yet they relish them not , they see them not with a spirituall eye . tit. 1.16 . they are to every good worke reprobate ; they cannot judge aright of any good workes , as to like , approve and love them , to see a beauty in them as they are good : rom. 8.7 . the wisedome of the flesh is enmity with god , for it is not subiect to the law of god , the greeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the meaning is not that they understand it nor , but they like it not , they relish it not , they tast it not ; they thinke of gods wayes , that they are but folly , 1 cor. 2.14 . they are at enmity with them , they count them drosse . the second symptome of death is , want of motion : where there is no motion , there is death . all men naturally want this motion , they cannot judge or doe any thing by nature : they may doe opus operatum , but they cannot doe it in a holy manner ; their prayers , their hearing , receiving of the sacrament , and the like , are dead workes , without faith the principall of life ; however they may be faire in other mens eyes . the third signe of a naturall death is sencelesnesse ; so men are spiritually dead , when they are not affected with gods judgements , when they have hard hearts which cannot repent , rom. 2.5 . when they have hearts as hard as a stone , ezek. 36.26 . yet they may be affected with them , as naturall men apprehend evill , not from a quickning spirit , but from a selfe love . lastly , in a naturall death , there is a losse of that vigor and beauty in the face and countenance which is in living men : so in men that are spiritually dead , there is no beauty , no vigor , they have death in their faces : they may have painted beauty , which may be like the living , ( as he said : pictum putavi esse verum , et verum putavi esse pictum : ) they may bee much alike , yet they have not that livelinesse and beauty as living men have ; gods beauty ( the beauty of holinesse ) is not found in them . but it may be objected , they have many excellencies in them , they know much , they excell in morall vertues . i answer , they may have excellencies , as a dead man may have iewels and chaines about him , yet they are dead : they have them , but yet they are as iewels of gold in a swines snoute ; they are as swine , their good things make them not men , they are beautifull yet they are but dead men ; as the evill workes of good men make them not bad men : so the good workes of evill men , make them not good . thus much for the signes of this death . we come now to the degrees of this death , in all these deaths there are degrees : first in the death of guilt , if you have had more meanes , the guilt is greater , if you make no use of them . the gentiles they shall onely be condemned for breaking the law of nature , because they knew no other law ; the iewes they shall be condemned for sinning against the law of nature , and the law of moyses , they had a double law , and shall be condemned for the breach of it ; christians having a treble law , the gospel , the law of nature , the morrall law , shall be condemned for all three ; and among all christians , such as have had more meanes , and better education , the greater shall their punishment be . secondly , in the death opposite to the life of sanctification , there are degrees . now yee must know that there are no degrees in the privative part of death , but they are onely in the positive . the lowest step in this second death is to have enmity to the waies of god , being fighters against god ; enemies to the saints ; this is the lowest step . the second degree is , when as men are not so active that way , but yet are dead in pleasures , ambition , covetousnesse , & the like . there is a generation of men which trouble not themselves to oppose god & the saints , but give themselves to pleasures , and like those widowes , 1 tim. 5.6 . are dead in pleasures , while they are alive . the last step in this death , is the death of civility . civill men come nearer the saints of god than others , they come within a step or two of heaven , and yet are shut out ; they are not farre from the kingdome of heaven , as christ said to the yong man ; yet they misse of it as well as others . thirdly , for the death that is opposite to the life of ioy , the degrees of it are more sensible : some have legall terrors , the beginnings of eternall death ; others have peace of conscience and joy in the holy ghost , the beginning of eternall life . and thus much for the degrees of these deaths . now hearing that all are dead in trespasses and sinnes , yee may obiect ; if wee are dead , why doe you preach unto us ? if we bee dead , we understand not , wee moove not , wee are not capable of what you say . to this i answer , first , there is a great difference betweene this spirituall death , and naturall death . for first , those who are naturally dead , understand nothing at all ; but in those who are spiritually dead , there is a life of understanding , by which they themselves may know that they are dead ; men who are naturally dead , cannot know they are dead . secondly , those who are spiritually dead , may understand the wayes of life : though they relish them not , yet they may heare and receive them , which those who are naturally dead cannot doe . thirdly , those who are spiritually dead , may come to the meanes , to the poole in w c the spirit breaths the breath of life ; whereas naturally dead men cannot come to the meanes of life . secondly i answer , that though ye are dead , yet hearing may breed life , the word can doe it . there was an end why christ spake to lazarus that was dead , lazarus come forth , because his word wrought life ; therefore though ye are dead , yet because the word can worke life in you , our preaching is not in vaine . lastly , this death is a voluntary death . men who are naturally dead cannot put life into themselves ; no more can those who are spiritually dead when they have made themselves dead . men dye this death in a free manner ; i cannot better expresse it , than by this similitude . a man that is about to commit the act of murther or treason , his friends perswade him not to doe it , for if hee doth , he is but a dead man , yet notwithstanding he will doe it ; we say of such a one that hee is a dead man willingly . so wee tell men , if they doe thus and thus , that they goe downe to the chambers of death , yet they will doe it ; hence is that ezek. 18.31 . why will yee dye , o yee house of israel ? implying that this spiritual death in sinne , is a voluntary death . but yee will obiect , men are not quite dead , there are some reliques of gods image still left in them ; how are they then dead ? to this i answer , that there is a double image of god ; first a naturall , standing in the natural frame of the soule , as to be immortal ; immateriall ; so there is understanding , will and reason , and some sparks of life left in us , as the remainder of a stately building that is ruinated : but yet there are no sparkes of the living image left in us , the spirituall image of god consisting in holinesse and true righteousnes , remaines not ; the papists indeed deny it , but how will they answer the rule of the fathers : that supernaturalia dona sunt penitus ablata , naturalia quassata ; that supernaturall gifts are utterly taken away , no sparkes of them remaine . but it will be objected , that though men by nature have nothing left , yet there is now an universall ability and grace , an universall sufficiency given unto them . to this i answer , that that which they call universall grace , is the same thing that nature is , but they put another tearme upon it ; it is found in nature , and is common wherever it is , therefore it cannot bee grace . for in grace there is always someting that is peculiar . secondly , if there should be an universall grace , the saints would be no more beholding to god , than other men ; if god give all alike to all , it should not bee god , but themselves that put the difference . thirdly , if there were that generall sufficiency , it would take away all election : there might then be prescience , but no election , no predestination to death or life . fourthly , if there were a generall grace , what is the reason that paul made it such matter of difficulty to answer that question of election , rom. 9. if aristotle and other heathen , if every one have such a generall sufficiency , paul would not have made such a scrupulous answer , and have cryed out of the depth . thirdly , there is not that universall ability , because that which is borne of the flesh is flesh , and that which is borne of the spirit is spirit ; wee are borne of the flesh and cannot therefore have this spirituall sufficiency . but yet there are some spirituall gifts in men . i answer , that we cannot have these spirituall gifts if we are not borne of the spirit ; that which is borne of the flesh is flesh . not bellarmine himselfe , nor no man else will say that all are borne of the spirit , iohn 15.2 . every branch in me not bearing fruite , he taketh away , and it is cast out , and withered ; that is , as the branch not being in the root , bringeth forth no fruite , so men as long as they are not ingrafted into christ , bring forth no buds , no fruite ; they may heare the word , but they cannot make use of it , they cannot doe it without the spirit , and that is free : it breatheth where it listeth ; compare iohn 3.8 . the spirit breatheth where it listeth , with iohn 6.44 . no man can come unto mee unlesse the father draw him ; draw him , that is , not as a sheepe is lead with a bough ; for christ doth not say , no man will come , but , no man can come except the father draw him ; compell him as it were by force , not perswade him by intreaties : that is , unlesse he changeth , and taketh away his wolvish will. but it will be objected , that god drawes every man. i answer , that the context concludes against this . for christ doth bring this in , to shew the reason , why many did not receive his doctrine ; and he concludes with this , that men therefore doe not receive it , because god doth not draw them : none can come unto me except my father draw them . i will answer one objection more and so conclude : if wee are dead , to what end is the law given , why are wee commanded to doe thus and thus , if we be dead ? to this i answer , that the law is given to this end , to shew us our weaknesse , and to leade us unto christ : it is not given us to keepe exactly , for that is impossible : it was impossible to keepe it through the weaknesse of the flesh , rom. 8.3 . the law was therefore given that wee might know our weaknesse , not that we should keepe it , but that christs righteousnesse might be fulfilled in us by faith , gal. 3.24 . the law is our schoolmaster to bring us to christ , that we might be iustified through faith ; that is , the end of the law. but it will be objected : that in as much as we are commanded to doe things impossible , mans nature is destroyed , for man is a free creature . secondly , the command implies an absurdity , and impossibility , to bid a man doe that which he cannot doe ; to bid a man that is in a deepe well , bound hand and foote , to come out himselfe is foolish ; yee may blame him for falling in , it is absurd to bid him come out . to this i answer , that there is a difference betweene the externall binding , and the bonds wherewith a man is fettered by sinne ; there is an externall impediment , which a man cannot remove when hee is fettered in the well ; but there is no externall impediment , when as men are bound in the chaines of sin . when wee command you to doe thus and thus , all the businesse is with the will , we rather say men will not , then they cannot come ; there is liberty when as a man hath eligibile or non eligibile ; when hee hath a thing in his owne choyse , when there is no impediment , when hee may argue both wayes : if a man out of the perversnesse of his nature doth it not , it is not compulsory , but free ; a beasts action is free because he cannot reason on both sides , but man when he considers arguments on both sides , when he can say , doe not doe such a thing , but doe such a thing ; when he can conceive arguments , on both sides , he is free , there is no such externall impediment in him , as to bid one in darknesse , to doe a thing of the light , or one bound hand and foote in a pit , to come out ; since the chiefe impediment here , is in the depraved wils of men , which god doth rectify and change by his grace & spirit , through the use of meanes . if then every man out of christ bee in an estate of death , let every man examine himselfe , and consider whether he be a dead man or no ; this is the great quere or question in this mutability and incertainety of things . let us make the life to come sure ; our life is uncertaine here ; but have wee this spirituall life , are wee living men ? then we are happy : but are we dead ? then he that is not partaker of the first resurrection , shall not be partaker of the second . it is too late to begin to live , when we are dying ; certainly naturall death is a time of spending , not of getting or inquiring after life : if yee deferre this search while yee are in health , when yee lye on your deaths bed , when you shall see heaven and hell immediately presented unto you , this question will hold you solicitous , and then you shall see that this spirituall life , is the life indeed . the time of this naturall life , is not long ; the candle burnes not long if it burne out ; yet it is oftner blowne out , than burnt out ; men oftner fall downe than come downe from the tree of life : this tabernacle is often throwne downe before it fals downe , therefore in this short life make your selves sure of eternall life . now there are two things which hinder this search and inquiry after spirituall life . the first is a false opinion ; men thinke themselves in the waies of life , being in the waies of death ; they thinke there is a greater latitude in the gospell than there is . the second is ▪ men are not at leysure ; there are millions of businesses in their heads , so that they cannot hearken to the whisperings of conscience ; they have no spare time to be wise unto salvation ; it will be our wisedome therefore to consider our end , deut. 32.29 . to helpe you therefore in this quere , whether you are dead or alive ? consider first , if ever you have beene dead . secondly , if ye have beene dead , whether yee are made alive . first i say , consider whether yee have bin dead or no ; i meane , whether sinne hath bin made alive in you , that you might dye . rom. 7.9 , 10. i was alive without the law once , but when the commandement came , sinne revived , and i dyed ; that is , the commandement awakens my sinnes , and they being alive i dyed ; sinne when it affrights not a mans conscience , then hee is dead ; when it wounds the conscience , then he is alive . the law being brought to the soule by the spirit , yee see the rectitude of the commandement , and your owne obliquity and crookednesse ; sinne is alive and yee dye . peter preaching to the iewes , act. 2. recites to them their sinnes in crucifying the lord of glory , which sinne was made alive , and pricked them at their hearts . sinne was dead in david , till nathan and the law came unto him , afterward hee lived and was humbled ; luke 5. peter seeing christs divinity by the draught of fishes , cries out , depart from mee lord , for i am a sinfull man ; hee had sinnes in him before , but they were dead ; then they were made alive . paul , he had sinnes that were dead in him , but when the outward light which was but a tipe of his light within , did shine about him , then hee dies , and his sinnes were made alive : so iosephs brethren had sins , but they were not made alive till they were put in prison , then their sinne in selling their brother ioseph lived , and they dyed . hath sinne ever bin alive in you by the commandement to slay you ? that is , hath it bred such an apprehension in you , as of death ; ( not a sigh or two for a day ( that is no slaying of you , but yee must apprehend sinne as death , as one that is to be executed , forthwith apprehends death , so must you apprehend sinne ) then it is a signe , that there is life within you . secondly , are yee made alive againe ? is there such a change in you as if yee were other creatures , as if yee lived an other life ? where this life is , it works an alteration and a change , gives us another being , makes us to bee no more the same men ; whoever is in christ is , a new creature , it workes a generall change from death to life ; it makes all our actions to be rigorous , like the actions of living men , old ●hings passe away , all things become new , it makes men leade a new life : if old aquaintance ●nd lustes would draw us away , we answer ●hat we are dead , that we live no moe to these , ●hat now we have not our owne wills : christ ●ives in us and workes in us , gal. 2.20 . it is not that live , but christ lives in me . the same mind ●ill be in us that was in christ iesus , phil. 2.5 . ●ow if ye desire to know whether christ live ●n you or no , or whether you are in an estate ●f death ; you must see whether you have these ●wo things which are in every one in whom ●hrist liveth : first see whether you live to him : ●e died that we should not live to our selves , but him alone . in morall things the end and prin●●ple are all one . before christ lived in you , 〈◊〉 you did was from your selves , ye were your ●wne principle and end : but christ living in ●●u , there is another end ; ye eye christ , ye ●●oke to him , all that ye doe is done in sinceri●● , it is done for him and from him . but how can christ bee the end of our cal●●●gs , eating drinking , and recreations ? i answer , that of every action christ must be ●●e end , yee must doe as a man in a journey ; ●●ough every 〈◊〉 trea●es he thinkes not of 〈◊〉 journeys end ▪ yet the generall ayme of 〈…〉 must be for that ●nd , and that causeth every step : so in all yee doe , the genera● end must be christ. secondly if christ live in you , your hear● cleave to him , as to the principle of life , the child to the dug , or the element to its nat●rall place . what ever our life is , wee cleave it . some place their life in their credit , take ●way it , and they dye : others in riches ; take ●way them , and they perish . what ever is yo●● god , if it be taken away , you perish . therfor● iohn . 6.68 . when christ demaunds of the twel●● whether they would likewise goe away ; pet●● makes this answer , lord , whither shall we g●● thou hast the words of eternall life . thirdly , ye may know , what life ye live , the food that feeds it . oyle feeds the lamp fuell the fire : if your life be fed with the duti● of obedience , then ye live . if yee keepe 〈◊〉 commandements , yee shall live in them , sai●● christ : you shall live in them as in your pr●per element , as the fish in the water ; eve●● motion out of it , is to death : there are tw● sorts of men to whom this triall doth b●long . the first are those , who have a name they l●●● and yet are dead , like the church of sardis . r●●● 3.1 . the second to whom this belongeth , are th●● who are dead indeed . the first of these , are like the angels t●●● take bodies , and doe actions ; they are not t●●● living men , though they appeare to be . now the signes that characterise these dead men from those that are truly living , are five , taken from the signes of the fained life , in the spirits that have true bodies but onely in appearing , whereby they are distinguished from bodies that truly live . first , angels that take assumed bodies , eate and drinke , and are not nourished : as the angels that came to lot , and abraham , and had created bodies : so these dead men doe all the actions that living men doe ; they heare , they pray , they read , but they turne it not into flesh and blood , because there is no life in them : they are not the stronger for hearing , or any thing they doe ; they thrive not , as those that have the boulimia , they eate and drinke not , because there is an atrophy in their bodies . wee preach to men , yet they are the same this yeare they were the last : they have a name to live and yet they live not , they turne not the meanes to flesh and nourishment ; it is a signe of a living man that he growes . that which is said of a good will , that it makes use of every thing , may be said of grace ; it turnes all the passages of gods providence into nourishment ; stormes as well as faire gales , helpe a living man to the haven ; affliction , prosperity , all put him on and helpe him forwards . take one not having this life , doe what yee will , hee thrives not ; as an unthrift , put him to what trade yee will , he thrives not , hee is still on the losing hand ; so these men , prosperity , adversity , helpe them not : put any thing to a dead man to doe , he doth it not ; so these men , the word and sacrament helpes them not , because they are dead . secondly , the motions of the spirits that take assumed bodies , is not from any inward principall , not from the motion of life within : so the actions of men that are not alive , are not from the principles of life , they are not vitall motions , but as in other actions , the wheeles goe as long as the spring is up that moves them , so the actions of men that are dead , as long as the springs are up & the influence continues , they move . when they are sick and apprehend death , then they will doe many things ; but these being gone their goodnesse is ended : whilst they deepely apprehend some accident , they will be good , that being gone and forgotten , their goodnesse ends : many whiles they have good acquaintance , and are in good company , will be good , but when they are gone , their goodnesse ceaseth . these men have golden outsides , they seeme to have the kings stamp upon their actions , yet they are but counterfaite ; they pay god in counterfaite coyne , not in currant mony ; their actions have a forme of religion , but yet the power is wanting ; all they doe is but a meere formality ; their prayers , their sabath keeping are but in shew , those actions and duties that have most power and life in them , they doe least of all relish , they tast them not because they have no life in them . in generall , all the actions that men wanting life doe , they are but dead works , they may bee deceived with them for a time , but when death comes , they shall finde them to be but dead . remigius a judge of laurence tels this story , that the divell in those parts did use to give money to witches , which did appeare to bee good coyne , seemed to be currant money at first ; but being laid up a while , it then appeared to be nothing but dryed leaves : so the divell deceives men now , hee makes them to do outward actions , which have a faire shew , but when they need them , they thē appeare as they are , to be nothing but dead leaves , becaus● the principle of life is wanting . a third property of assumed bodies is this , that they are taken up onely for a time , and then are laid downe againe , as the spirits that take them listed ; so in these men which seeme to live , there is an inconstancy and mutability in their lives , they lay downe their religion as occasion serves . if that they did was done in respect to god , it would be alwaies the same , the company and occasions would not alter it ; but because it is not done in respect to god , therefore as their company and occasions are mutable , so is their religion . they are as inconstant as clouds without raine , that are quickly scattered ; like wandring stars , or like the morning dew , that is soone dryed up . the saints have an inequality in their lives , yet they never dye againe ; they may be sickly , but these men are twice dead , trees plucked up by the rootes , that never grow againe : the saints may bee as sheepe soyled with a fall , but they can never become wolves againe , but these men they turne wolves againe , so did pharoah and saul . the saints have their turbida intervalla , their ebbing and flowing , their full and their waine ; but yet all these cloudings doe but obscure their graces , not extinguish them : the darkenesse of the night extinguisheth not the light of the stars , but covers it ; so doe these cloudings but onely cover the graces of the saints . all the goodnesse of other men that seeme to live , are but lucida intervalla , they are good but by fits , when as those that live are bad but by fits , nullum fictum est diuturnū , their goodnes is but counterfeit , therefore it lasts not , it holds not out . another distinguisher of those walking ghosts from living , is this : the actions they do , they do them not as living men doe , they make apparitions onely and vanish . those men that have nothing but civility , it quickly vanisheth , they are like the church of sardis , reve. 3.1 . that had a name shee lived , and yet wa● dead : their workes are not perfect throughout , they were but linsey-wolsey , they were not thorow paced in the waies of god , but shuffel ; they graspe at both , & comprehend neither ; they doe many things , but not all . as the young man that came to christ , christ looked on him , and loved him ; what distinguished him ? one thing was wanting , his workes were not perfect , his heart was set upon his wealth , he would doe any thing else , his heart was not weaned or divorced from it . saul had a name to live , but yet his workes were not perfect , when samuel came not , then hee was discovered , that was but his triall , hee would not rest in god. herod did many things , yet he was not perfect , he would not leave his incest ; so all that have but a forme of religion they are wolves though they have a sheepish outside , they are not perfect , yee shall know them by their workes . but what workes are those that we cannot see them doe ? i answer , they may be exact in the first , yet faile in the second table , and those that practise the duties of the 2 table , faile in the duties of the first . if men be exact in the duties of both tables , their religion is pure and undefiled , iam. 1.27 . if they faile in the duties of one table , to make their religion pure , is to mend in the other . these civill men wrong no man , yet they content themselves with a bare formality ; this is not pure religion : wee say this is a pure religion , if yee be fervent in prayer , and content not your selves with formality of religion without the power . lastly , these walking ghosts , do but shew themselves to men , they company not with them ; ye see them and heare no more of them . ye shall know living men , by their companying and loving of the saints ; as sheepe and doves they are never out of company , and keepe no other company but their owne . yee shall finde in others those differences . first , eyther they delight not in all the saints ; wee must love all the saints , this particle all , is put in all pauls epistles ; these love not all the saints . secondly , if they love all the saints , yet they love not the saints onely , yee must love none but the saints . if yee love the saints because they are saints , then those who are not saints , yee doe not love ; that is , yee love none , with the love of friendship , and intimate familiarity but the saints ; yet love them with a love of pitty , and we all faile in this love . thirdly , they doe not love those that excell in vertue . if your hearts be not right , yee dislike all those that goe beyond you in holinesse , and practise . lastly , though they make a shew , they love them , yet they doe not shew the effects of their loves to them . and thus much for the helpes and discovery of the first sort of men , that have a name they live , and yet are dead . the second sort of men to whom this use is directed , are those who are quite dead ; yee shall know them by these markes or symptomes . first , yee shall finde coldnesse in them ; in death there is no heate : so their prayers and performances are cold , they are dead , wanting fervency . but the saints want heate as well as others , they also are cold . i answer , though sometimes they want it , yet they are quickly made hot againe , because there is life in them ; as charcole is quickly kindled , because it hath beene in the fire ; so the saints are soone kindled , because they had fire in them before . others are as greene wood , or rather as matter that is not combustible , as the adamant , that will not be made hot with fire ; living men , admonitions and the fire of good company will heate againe , so will it not the others . secondly , yee shall know them by their stifnesse and hardnesse . it is a signe of death to be inflectible : wicked men are as hard as flint to gods commandes , but as soft as waxe to that which humors them . are yee tractable ? doe you delight in your owne wayes , and yet continue the same men , keepe the same company ? doe yee abide still in the same place , or go on in the same tract ? then yee are dead : in many things you may be tractable , but the maine is , whether yee are flexible in those things that are connaturall unto you : these deale with us as iohanan did with ieremiah , ier. 42. he said he would goe downe into egypt , he would doe any thing , that god should bid him , whether it were good or bad ; but when ieremy had told them that they must not goe downe into egypt , then they say that he spake false , god did not send him : if gods will had suted with his , hee would have done what hee would have had him to doe : your triall is when you must offer up your isaack , when you must part with those things that are most sweetest unto you . thirdly , dead men are sencelesse , like idols that the psalmist speakes of : they have eyes and see not , eares and heare not , mouthes and speake not , feet and walke not , they have sences to discerne , but there is yet an inward eye , they want ; they see no beauty in the wayes of god ; therefore they thinke there is no such matter , because they have eyes & see it not , they have mouthes and tast it not , they relish it not , they smell no sweet savour , from the graces of the saints , when as the graces of the saints have a sweet savour , like an oyntment powred out , cant. 1.2 . so for feeling , they feele not , they are not sencible of the judgements or threatnings ; the law nor the gospell move them not , they have hard and insensible harts ; the more insensible they are , it is a signe , they are ever dead : the more sensible we are of the threatnings or promises , the more life is in us . lastly , dead men are speechlesse ; there is no breath in them . out of the abundance of the heart the mouth speaketh . the dry and empty channell drives not the mill , but a full streame sets it on worke . if the heart bee full of life , the tongue is full of good speeches . prov. 10. the words of the righteous are as fined silver , because there is a treasure within them ; but the words of the wicked are nothing worth , because their hearts are evill . as it is said of evill men , that their tongues are set on fire of hell ; so the tongues of the righteous are set on fire by heaven . esay . 19.18 . they speake the language of canaan . in hypocrites there is loquacity as blasing meteors , and in saints there is sometimes an indisposition by reason of some sinnes , which make them like to springs which are dammed up with stones and mudde . yet judge not of them by such fits , but take them as they are in their ordinary course ; the mouth speaketh out of the abundance of the heart . every man is delighted in some genious operations , in things that are sutable to him ; if there be aboundance of life , aboundance of grace within a man , he delights to speake of it : as all men are severally disposed , such are their speeches . now all these are privative signes of death ; i will adde one more that is positive . fiftly , looke what life a man lives , he drawes to him the things that nourish it , and expelleth that which hinders it . if a man bee alive to sinne , he drawes that which is sinfull , but holinesse and the meanes of grace , hee expels as contrary to him : what doth satisfy his lusts , that he doth ; he may doe good for a time , but he is quickly sicke of it . but i doe much good , i abstaine from much evill , may some say . to this i answer , that if one member lives , it is a signe that the whole body lives ; so if one mortall sinne live in you , it is a signe you are dead . truth of grace cannot stand with one mortall sinne unrepented , unsubdued : one disease kils a man as well as an hundred ; so one living lust kils you : doth any lust live and reigne in them , it kils them . but what is it to live and to reigne ? i answer , when a man ceaseth to maintaine warre with his lust , and resists it not ; when a man layes downe the weapons , when he seeth his lust is naturall to him , and therefore yeelds unto it , then sinne reignes in him . there is no man that lives the life of grace , but hee hath this property , that hee strives against all sinne to the utmost , not in shew , but in sincerity ; he strives against the occasions of sinne though they foyle him ; hee still maintaines warre against them , and so they live , and reigne not in him . 2 if every man out of christ be in an estate of death , let us not deferre repentance , but doe it whilst wee may . repentance makes a dead man to be a living man : what is it that makes you deferre repentance ? yee thinke yee can change your courses , & sorrow when you list , therefore ye deferre it . if men be dead , and repentance puts as it were a new soule into thē , makes them to passe from death to life , then is it not so easy a thing . suppose yee had ezekiahs warning , is it in your power to make your selves live ? no , it is beyond your power ; god onely can doe it . every man lyes before god , as that clod of earth , out of which adam was made . god must breathe life into him , else hee continues dead . god doth not breathe life into all , he quickens whom he will. it is your wisedome therefore to waite on him in his ordinances : if you have good motions begun in you , presse them forwards , they are ofsprings of life . thinke seriously , am i dead , or alive ? if dead , why then say , it s not in my power to quicken me , its onely in god to doe it , and he doth this , but in few , those whom he quickneth are but as grapes after the vintage , or as the olives after the beating ; how then shall i bee in the number ? give your selves no rest ; know that it is god that breatheth , and then depend on him . make that use of the doctrine of election , with care and more solicitude to looke to your selves . phil. 2. god workes both the will and the deed of his good pleasure , worke out therefore your salvation with feare and trembling . if repentance be a passage from death to life , if it bee such a change , then labour for to get it . the spirit doth not alwayes strive with men ; yee are not alwayes the same , yee will sticke in the sand , grow worse and worse , if yee grow not better and better . no more power have you to change your selves , than the blackamore hath to change his skinne , or the leopard his spots ; the time will come , when you shall say as spira did : o how doe i desire faith , would god i had but one drop of it ; and for ought we know he had it not . thirdly , learne hence to judge of naturall men ; for all the excellency they have , yet they are but dead men ; if a man be dead , we doe not regard his beauty , all excellencies in naturall men , are but dead . it is a hinderance in the wayes of god , to over-valew outward excellencies , and to despise others that want these trappings : let us say for all these excellencies , yet he is but a dead man , we knowe none after the flesh any more , 2. cor. 5.16 . againe for your delight in them , know that this death doth differ from naturall death ; for these dead men are active , & ready to corrupt others , they have an influence , that doth dead those , who are conversant with them , sinne communicates as well as grace . nothing so great a quench-cole , as the company of bad men : there is an operative vertue in them to quench mens zeale , as the dropping of water will quench the fire , though they cannot wholly extinguish it being once kindled . fourthly , if all out of christ are dead , learne to judge of the ordinances of god , and the meanes of salvation , let us not undervalue nor overvalue them ; the ordinances cannot bring life , not the word , nor sacraments ; if yee are sicke and send for the minister , hee cannot quicken you ; the ordinance is but a creature , and cannot give life . if we speake to the eare , and christ speake not to the heart , it is nothing : let your eyes bee fixed on christ , beseech him to put life into you , pray to god for a blessing : the ordinances are but dead trunkes , as pens without inke , conduit pipes without water . learne then that god doth convay life by the ordinances , that they themselves cannot give life , therefore doe not overvalew them . yet know withall , that god doth worke but by his ordinances ; the spirit breathes not in taverns nor playhouses , but in the church assemblies . act. 10. whiles peter was preaching to cornelius , and his family , the spirit fell upon them : so the spirit fell on others by laying the apostles hands on them , the ordinances are the vehiculum of the spirit ; give what is just to them , and no more ; give them neither too little nor too much . neglect not the sacrament , ye know not what yee doe when yee neglect it ; yee thinke that yee eate and drinke your owne damnation , if yee receive it unreverently ; absence from it is a sinne as well as the remisse and negligent receiving of it . sickenesse and death yee feare , why then doe you neglect the sacrament , why doe you receive it unworthily ? whence are those epidemicall diseases amongst us ? the cause of them is from hence , that yee neglect the sacrament , that yee receive it unworthily . 1. cor. 11.30 . for this cause many are weake and sicke among you , and many sleepe : consider the danger of neglecting the sacrament , he that came not to the passeover , must be cut off from the children of israel ; the same equity remaines still in the sacrament ; the cause of that was , because he was to come up with the rest , to remember the death of the first borne of egypt , and the redemption from their bondage , hee being passed over thereby : it is now the same sinne to neglect the sacrament , the equity still remaines . are yee to strong in faith as yee need it not ? to bee absent from the word , yee thinke it a sinne : so is it to bee absent from the sacrament ; nothing can excuse you . if a master bid his servant doe a thing , and he goes and is drunken , so that he cannot doe it , will it excuse him ? if you have made your selves unfit to receive the sacrament by committing any grosse sinnes ; the unfitnesse will not excuse you . if a man hath occasion to ride a journey , if he misse one day , he will take the next : so ye if yee misse the sacrament once , be sure to take it the next time : it is * devided here , that so if yee misse once , yee may receive it the next time ; take heed therefore how yee neglect it . the end of the sacrament is to worship god , to set forth christs death , it is the cheifest part of gods worship ; therefore give it the cheifest respect . now from hence see the necessity of this life of grace : how can yee come to the sacrament , if yee are dead men ? labour therefore for this life of grace . and thus much for the first poynt , that all men out of christ are in a state of death . we come now to the second , and that is this , that all in christ , are in a state of life . our scope is , to shew you what you are out of christ , and what benefits yee receive by being in christ ; we cannot goe throughout all particulars , but wee will take the greatest , life and death ; the one the greatest good , the other the greatest evill . all in christ are living men ; this is the great benefit , because death is the greatest evill : therefore by the rule of contraries , life must be the greatest good . farther , men prize nothing so much as life ; this experience sheweth , and sathan himselfe could tell , that skinne for skinne , and all that a man hath , he will give for his life , iob. 1. beyond experience , god himselfe threatens death to adam , as the greatest evill ; the day that thou eatest of it , thou shalt dye the death , gen. 3. now all that live this life are living men , and have all things pertaining to life , 2. pet. 1.2 . they have all that pertaines to life and godlinesse , that is , all things necessary for the nourishment and cherishing of them , life were else unhappy ; take beasts and plants , they having all belonging to their life , are happy , and they are said to live : take any naturall life , when as a man hath food , and rayment , and recreation , hee is said to live . a man lives when he hath life , and all that appertaines unto it . i will divide this doctrine into two parts , and i will shew you two things . first , that there is such a life as this . secondly , what this life is . first , that there is such a life , as this ; it is needfull to shew you , that there is such a life , because it is a hidden life . god hides these spirituall things , as he hid christ under a carpenters sonne : so he hides the glorious mysteries of the sacrament , under the base elements of bread and wine ; he hides the wisedome of god , under the foolishnesse of preaching , he hides those whom the world is not worthy of , under sheepes skinnes , and goates skinnes , heb. 11. col. 3.3 . our lives are hid with christ in god. but from whom is this hidden ? i answer , that it is hidden from naturall men as colours from a blind man ; they are there , and he sees them not . but with what is this hidden ? i answer , that it is hidden : first , with this naturall life , wee see it not because wee have this life ; it is hid , as the sap in the roote , or water in the spring . secondly , it is hidden with a base outside , 2. cor. 6. the saints are as poore , as despised , as having nothing ; christ had a base outside ( there was no forme or beauty in him that wee should desire him : ) and so have the saints being conformable to him ; they are like other men for their outsides . thirdly , it is hidden with mis-reports ; thus christ himselfe was hidden ; he was counted a wine-bibber , a friend of publicans and sinners ; one casting out divels by belzebub : and therefore hee became a stumbling blocke unto many . the saints are likewise misrepresented , they are evill spoken of , they are presented to mens understanding otherwise than they are . there are a generation of men , that pervert the strait waies of god , act. 13.10 . that is , they make them seeme crooked : though they are straight , notwithstanding , they pervert them , as a crooked , as a false glasse , doth pervert a face that is beautifull , representing it in another shape ; or as a sticke that is halfe in the water , and halfe out , seemes to be crooked , yet it is straight in it selfe . but in what is it hidden ? i answer , that it is hidden in christ , as in the fountaine , as in the heart and soule , as in the subject wherein it dwels . men what ever they professe , beleeve not this , because it is a hidden life ; what course then shall wee take to make you beleeve it ? the scriptures you will not deny , yet you will bee as hard to beleeve them , as you will be to beleeve there is such a life ; we will therefore say something , without the scriptures , to perswade you that there is such a life as this . first , there is a life of the soule that it lives ; as the angels they move , act , and understand ; though they eate not ; there is therefore a life , besides this common life . secondly , consider the matter of the soule , then yee shall see , that the soule lives such a life , as angels doe ; the soules of good men , leade such a life as good angels doe ; the soules of bad men , such a life as bad angels . the life of beasts depends on the compacture , and temperature of the substance , as the harmony doth upon the true extent of every string . with the soule of man it is otherwise ; the soule lives first , and then causeth the body to live ; it is otherwise in beasts , their soules and bodies live together . besides it is certaine , that the soule shall live , when as the body is laid aside ; then it lives another life from the body : therefore it lives another life in the body . the higher faculties of the soule , the vnderstanding and will , are not placed and seated in the body , as other faculties are : the visive faculty must have an eye to see , the hearing faculty must have an eare to heare , and so the rest of the faculties must have their organs ; but the vnderstanding hath no such organ , it onely useth those things that are presented to it by the phansy . our sight , feeling , and hearing , perish , when their organs perish ; but the superior faculties of the soule , weare not away , but the elder the body is , the younger they are . the soule lives now in the object , now in the subject : it lives in the things it is occupied about ; as the angels are said to be , where they worke , because they have no bodies as we have , to make them be locally there : so the soule it also lives , where it is occupied ; as if it be occupied about heavenly things , then wee are said , to have our conversation in heaven . take the understanding and faculties of reason , they sway not men , but the ideaes , truthes and opinions that dwell in this understanding , sway men : there are three lives in man , there is the life of plants , of beasts or sence , and the life of reason ; i may adde a fourth , and that is this spirituall life , which is an higher life of the soule ; where there is an evill life , there is death , but where there is a good life , there is this spirituall life : see it in the effects , for these are but speculations . first , ye see by experience , that there is a generation of men , that live not a common life , delight not in vaine pleasures , sports and honors , ( there is no life without some delights : ) their delights and life is not in outward things abroad ; they have a retired and inward life at home . secondly , there are no acts , but for some end , there are men who make not themselves their end ; if they did , they might then take other courses , going with the streame . if then they make not themselves their end , then they make god their end , they live not to themselves , but to the lord , 1. thessalo . 3.8 . thirdly , they care not what they lose to get advantage to god ; they are content to be despised , contemned to suffer torments , imprisonments and death ; they are content to doe that which is the ruine of their lives , which they would not doe , had they not a more speciall life within them . 2 cor. 4.11 . wee which live are alwayes given up to death for iesus sake , that the life also of iesus , might bee made manifest in our mortall flesh : that is , for this cause god suffered his children , to be in danger , that men might know , that they live an other life , and have other comforts : this appeares by their readinesse to be exposed to death ; all which shewes , that there are some that leade an other life . but it will be objected , that the superstitious , and those of another religion , will suffer death as well as the saints : and morrall philosophers are retired as well as the saints : and those who have but common graces , live this life as well as the saints : therefore these experiences prove not the poynt sufficiently . i answer , that it is true , that superstition doth worke much like religion , morrall vertue doth many things , like true holinesse ; and common grace , doth much like true grace ; yet it is no good argument to say , that because a dreaming man dreames that hee sees , therefore a living man that doth see , doth but as he . a picture is like a living man , yet it followes not that a living man is dead , because the picture is dead ; it is no argument to say , that because morrall vertue , doth many things like true holinesse , therefore true holinesse doth them not : they may bee like in many things , yet not in all things ; the cause of all deceit is , because we cannot discerne of things alike , therefore i will shew you how these differ . first , superstition makes men suffer much , as well as true religion , yet they doe it out of a false opinion , the other from faith : the one doe it being helped by the holy ghost , the other have a supernaturall helpe from sathan that extendeth nature beyond his speare ; the one doth it from grace , the other from delusion : the outward acts are alike , but the inward principles differ . secondly , morrall vertue and christian holinesse differ in working , the last is done of a suddaine . a man is made a living man suddainely ; though there are some previous dispositions , yet the soule is suddenly infused ; after this manner the saints passe from death to life . others have their actions by frequent acts and education , they are moulded to it by little and little . thirdly , in morrall men the change is never generall , there is no new birth in them ; but in the saints , all things are new . fourthly , morallity doth never change nature , but grace doth : the most wilde man in a countrey , the unlikeliest man of all others , religion makes him a lambe of a lyon , though it were unprobable . fiftly , what did morrall men ? they went by divers wayes , to the same center ; themselves were their end ; epicures thought one way the best , the stoicks another ; but the saints seeke a happinesse , in denying themselves , which helpes to perfect them . lastly , common and true grace , have many things alike , yet they differ in this ; true grace doth things as a man doth naturall living actions ; as a man eates and drinkes with willingnesse and propensnesse , connaturally , and readily ; so doth not the other . those who have onely common grace , doe all from respects and by-ends , their holinesse is but by flashes and fits , it continues not ; they are like violent motions , quicke in the beginning , and slower in the end ; the higher they goe the weaker they are ; but the motions and actions of the godly , are as a stone falling downwards , which moves faster , and faster , till it falles to the center , where it would bee . now we have done all this , there is not yet sufficient said , to make it sufficiently appeare , that there is such a life of grace ; these and an hundred other arguments and reasons , will not make naturall men beleeve , that many men live other lives than they . but when they see the life of holinesse blase in their eyes , they say it is but guilded over , it is but hypocrisy . these reasons may prepare and confirme , but they cannot perswade ; we must therefore beleeve that there is such a life . iohn 3. christ treats of this , that there is such a life ; he tels nicodemus , that he must live it , and be borne againe ; he wonders at it , how it can be ; christ therefore concludes in the 12. verse : if i have told you earthly things and yee beleeve not , how shall yee beleeve if i tell you of heavenly things ? that is , it must bee beleeved , that there is such a life : sense beleeves it not , yet it is easier to beleeve it , because it is wrought on earth ; other things are harder than this to beleeve , because they are wrought in heaven ; though this be wrought on earth , yet it is hard to beleeve , and must bee beleeved . and thus much for the first part of the doctrine ; that there is such a life . for the second , what this life is ; yee may know one contrary by another ; wee have shewed already what death , that is contrary to it , is , by which yee may partly perceive , what this life is ; yet we will give you some other signes how to know it . this life is a reall life , as reall as the other ; though this life doth not consist in eating and drinking , as the other doth ; it is a life of faith , it is not seene , yet it is as reall as the common life , as it appeares by comparing it with the cōmon life . first , in this common life of nature there must be temper of body , disposition of instruments : so in this life of grace , there is a frame of heart , and a composition of soule , on which it doth depend ; there are humors and ingredients of this life , and they are the things yee know : there is a reality in this life as well as in the naturall life . secondly , as the naturall life hath a temper of body , hath divers mixtures , so it abhorrs things that are hurtfull to it , and desires things that cherish it : so in this life of grace , there is an appetite ; those that live , they are carried to the things that helpe them , they doe hunger after the word , and that that builds them up ; they abhorre sinne and lust that would destroy them . thirdly , as in the naturall life , so in this , there is a taste , and palate , that helps this appetite . rom. 12.2 . bee yee changed by the renewing of your minde , that yee may prove what is that good , and perfect , and acceptable will of god ; that is , that yee may be able to discerne of it , as the touchstone discernes of gold , or the taste and palate of meates . fourthly , as in the other life there is hunger and thirst , so is there in this ; men are sensible of paines , and refreshings , they are sensible of sinne , judgement and threatnings , which others are not , being hard and dead . fiftly , as the other life is fed with food , so is this : the food which a man eates is not presently turned into flesh and bloud that nourisheth ; but there is a nutritive faculty , that nourisheth and turnes all wee eate into nourishment : so the saints , they turne all the passages of gods providence into nourishment ; they assimulate , and turne all things to a good use , there is a living and vitall faculty , in them that sets them forwards . ephe 4.16 . they being knit to christ , according to the effectuall power , working in every part increase , and edifye themselves in love . lastly , as this common life hath beside other things that maintaine it , some other indowments to helpe it out , as company , recreation , riches , and the like : so hath this spirituall life , it hath riches , and friends , it hath its heritage , company , habitation , ( god is our habitation from everlasting ) with the same reality , though not with the same visibility , and so exposed to sence as the other . the cause of this life is the holy ghost who is to the soule , as the soule is to the body ; he is the cause of it : the end of all of it , is the lord ; all is done to god ; no other life is so , this life is of god , through god , and for god : when you finde such a reality in your actions tending to god , when he is your ayme , then yee live this life . if this bee the condition of all that are in christ , to live and be quickned , see what is expected from you to whom this talent is cōmitted , every excellency is a talent , it must not lye dead , but be improved for our masters use : the sinne is great if yee doe it not : the neglect being of a greater thing , the sinne is greater . god sets a proportionable account on his benefits , and expects a severe account from us , if wee use them not . be exhorted then to live this life : some live much in a short time ; some never live this life ; one man may live more in one day , than another man in a hundred : for to live is nothing , but to be stirring and doing . 1 tim. 5.6 . those who live in pleasures are dead whilst they live ; so he that is occupied about riches or honors , is dead : all that time that men are occupied about riches , and their estates , about credit , honors , and the like , making them their end ; that is , a time of death : yee have lived no longer than yee have acted duties of new obedience . if you sommon up your lives according to this computation , to how short a reckoning will they come ? a wise man speakes more in a few words , than a foole doth in a multitude : one peece of gold hath more worth than a hundred peeces of brasse ; as we say of an empty oration , that there is a flood of words , but a drop of water ; so if you consider your lives , and see how long yee have lived in death bungling out the time , you will see that yee have lived but little in a long time , therefore now bee doing something ; redeeme the time ; be busy in doing or receiving good , be still devising to doe something for god , and to put it in execution : spend your fat and sweetnesse for god and man ; weare out , not rust out ; flame out , not smother out ; burne out , be not blowne out . so did christ , so did moses , so did paul , making the gospel to abound from ierusalem to illyricum : so did david , the text saith , that he served his time ; he did not idle it out , that is , hee lived not as his owne master , but he did doe it all to god , as to a master : all the worthyes of the church have lived thus : and not onely they , but poore christians they are still doing , they serve god and men , they are usefull , these are the men that live . those who spend their time in sports , in gaming , in businesse , in serving wealth and honour , those who spend their time in morrall discourses , in histories , in hearing and telling of newes , as the athenians did : these are dead they doe not live : as we say of trees , that if they bring not forth fruit , they are dead ; whatever men doe if they bring not forth fruite they are dead , if they glorifie not god , they are dead . see what a price is in your hands , see what yee have done , and mend whiles yee may ; bestow not your price amisse . there are many talents , yet none like this of life : take therefore the exhortation , gal. 6. while yee have time doe good : life is but an acting , yee then live when yee are doing good : see how many men fall from the tree of life , as leaves in autumne ; the candle of the life is quickly blowne out : have therefore a better life in store , bee not alwayes beginning , alwaies building , never inhabiting , alwayes beginning , never finishing ; stultitia semper incipit vivere : folly alwayes beginns to live , men are alwayes beginning , and never goe on . 1 pet. 4.3 . thinke it sufficient that you have walked formerly , as yee have done ; the time which remaines , let us reckon it precious , and bestow it to better purpose . if every one in christ , be in an happy estate of life ; then let men from hence know their state and condition , often reflect on their priviledges , behaving themselves as men prising them , bestowing their time as well as may be ; let as few riuulets runne out of this streame as you can . wee pray , that we may doe gods will on earth , as perfect as the angels doe it in heaven ; we should therefore practise this as we pray for : their life is without interruption , they are in communion with god ; let us then b● doing , having our thoughts above , let us still be doing , let not cares and businesse call us off ; but let us comfort our selves in god , acting that which is for his glory : prize this life , esteeme it much , know what yee have by christ , and consider the excellency of this life . that yee may know the excellency of this life , consider it comparatively with this other life , that we live : it hath three properties wherein it differs from , and excells this common life which we all live . first , it is an eternall life , ioh 6. your fathers did eate manna and dyed , but he that eateth of this bread , shall dye no more , but he shall live for ever : that is , this is the advantage that yee have , by the life that i shall give you : those that did eate manna , the food of angels , died , and iohn 4. those that drinke of this water shall thirst againe ; that is , those that live another life than this , shall dye and thirst ; but those that live this life , never dye . to live this life is when the soule lives in the object ; there is a living in the subject , yet this spirituall life is when the soule lives in the object , when as it is set on god. take men that live other lives , yee shall see that their lives are short ; a man living in honour , that being the thing he minds and intends , it is in potestate honorantis , there is no constancy in it , it is brickle . if a man lives in wealth , sets his mind on it : why riches take their wings and fly away , pro. 23. and then their life is ended . so if a man lives in pleasures and musicke , they passe away , and then he is dead ; those who live in these things suffer many sicknesses and many deaths , as his heart is more intent upon them . but may we may not minde them ? yes , as if we minded them not , as a man may heare a tale , and have his minde elsewhere , or as a man that baits at an inne , his mind is somewhere else ; if yee minde them , yee dye in them ; hee that minds the best things , there is no change in them . god is alwayes the same ; so his favour and love is constant ; see therefore that yee prize them . as a long time that is infinitely long , exceeds one that is a span long in quantity , so doth this life exceed the naturall life , in perpetuity , and excelles all other lives in excellencie . secondly , this life is a life indeed ; as that that feeds it is meate indeed ; the other is not so : see all the comforts of this life , they are not so indeed ; take wealth , pleasures , honours and the like ; wealth is but a false treasure : luk. 16.11 . it is called the unrighteous mammon , the false treasure : ( falsus hector non est hector : ) in comparison of the true treasure it is nothing . therefore salomon , pro. 23.5 . speaking of riches saith ; wilt thou set thine eyes upon that which is not ? these riches are nothing : so for honours , all praise among men is nothing , it is but vaine glory , and vaine because it is empty and hath nothing in it : so the pleasures of this life are but sad pleasures , the heart is sad at the bottome : the comforts of this life , and onely these are comforts indeed : the actions of this life , are actions indeed . in eating and drinking there is sweetnesse , but when we feed on the promises by faith , then we tast sweetnesse indeed in them . one that is weary , being refreshed with sleepe finds sweetnesse and ease ; but it is another refreshing , that these finde who have bin weary and heavy laden with sinne , and are now refreshed , this brings comfort to the soule . so to thinke of houses , wife , children , and lands ; to consider all the actions that wee have done under the sunne , and all that we have passed thorow , is pleasant : but to thinke of the priviledges wee have in christ , that we are heires of heaven , sonnes of god , this is comfort indeed : especially to thinke of the good workes wee have done ; what good prayers wee have made , what good duties wee have performed , these are actions indeed , and bring comfort indeed . all the actions of this life are actions indeed , this life is a life indeed ; in death you shall finde it so , that christs body and blood are meate and drinke indeed ; that remission of sinnes , peace of conscience , are comforts indeed , peace indeed ; they are such though now yee thinke not so ; yee shall then know , that this life is a life indeed . thirdly , this life of grace is a prevailing life , swallowing up the other , 2 cor. 4.4 . the apostle desired death : not to be uncloathed , but to be cloathed upon , that mortality might be swallowed up of life ; that is , desiring death , i doe not desire to be deprived of the comforts of this life ; then i were unwise : i would not put off my cloathes , but to be cloathed with a better suite ; i desire a life to swallow up this life ; not as a gulfe swallowes that which is cast into it , or as fire swallowes up the wood , by consuming it , but a life that swallowes it up , as perfection swallowes up imperfection , as the perfecting of a picture swallowes up the rude draught , as perfect skill swallowes up bungling , or as a manhood swallowes up childhood , not extinguishing it , but drowning it that it is not seene . the life of grace being perfect , swallowes up imperfection ; he that lives this life of grace , hath the imperfections of this life swallowed up : for example ; before wee live this life , wee magnifie riches honours , and gugaes ; but the life of grace comming , wee have other kinds of comforts then : as a man that is to bee made a prince , contemnes the things hee before admired . the weakenesses we are subject to , are swallowed up in this life : all sicknesse and trouble are swallowed up in this : so are weaknesses , and imperfections . this should teach us to set a high prize upon this life of grace ; that wee dye no more if wee live it ; that it is a life indeed , that it swallowes up this other life , compare it with other lives , it farre excels them . secondly , this life of grace must needs bee more excellent than the common life , because it makes a man a better man , much better than he was , this puts man into a better condition : elevates him , puts him into a condition equall to the angels , and beyond in some respects . that yee may understand this , yee must know that every thing is made better , by mingling it with things that are better then it selfe , as silver mixed with gold , water with wine , are made better : there are two things required to make a thing better . first , that that thing with which it is mixed , be of a better nature than the thing it selfe . secondly , that there be a good union . nothing puts so high a degree of excellency into us as this , that wee are united unto god ; this unity to god is the cheefest good . secondly , this union betwixt god and us is a perfect union . there are many unions ; as first there is a relative union , such as is betweene man & wife . secondly there are artificiall & naturall unions , as when two peeces of bords are put together , so that one touch the other : so when graine , and graine of another sort are mixed together ; there is a nearer union than this , when as water and water are mixed together : nearer than this , is the union that is betweene the soule and the body . such a union as this , is there betweene us and christ : we are in him , as the branches in the vine , wee are knit to him , this puts us into an higher degree of excellencie : silver mixed with gold is better ; yet if we could take the spirits out of gold , & make silver take the nature and quality of it ; it would be much better . wee put on the spirit and quality of christ , when as wee live this life . lusts which are most contrary to this life , puts us below men , makes us worse than beasts ; this life puts us beyond men , and makes us equall with angels . all men desire some excellency which is done by adding something to them ; some desire wealth , some learning , some honour . consider then if yee live this life yee goe beyond all others : nothing beyond gods image ; nothing better to be united to than god : let this set the life of grace at a high rate in your affections ; men do it not , & therefore they despise religion in its selfe , & in those in whom it appeares . thirdly , yee have this advantage in this life of grace , it addes liberty to you , it makes you to doe those things that otherwise yee could not doe : it makes yee to pray , to repent , to beleeve , and to doe those things without which there is no salvation : looke on christ , there are but few that can doe this : there are few that can delight in god , relish the word in its purity , take pleasure in the company of the saints : comfort themselves in the lord their god ; this life gives liberty , which is an addition of some perfection : it makes us to do things , that we could not doe before , and to doe them in another manner . a man having gotten an art , hath liberty to doe those things which before he could not : as one that hath gotten the art of logicke or geometry can doe that which before he could not doe : as one in health hath liberty to doe that which he could not doe being sicke : water being hot , hath liberty to heate , which it could not before : there is no liberty to doe holy actions , but this liberty of the life of grace : the spirit of life addes liberty to doe the actions of life . 2 cor. 3.17 . where the spirit of god is , there is liberty , to doe things which before we could not doe ; as one having an art can doe things that he could not doe before : this , though you prise it not , while your mountaine is strong , yet the time will come when yee will need liberty to pray , repent , and trust in god ; and then yee will finde the pretiousnesse of it : this then sets a price upon this life of grace , and should make you to desire it . thirdly , if it be a happy condition , and that bee the priviledge of those who are in christ , that there is such a life for them ; let this teach men to seeke it , to live this life of grace , to get it if they have it not : to confirme it if they have it ; to abstaine from lust , the sicknesse of the soule , and the meanes to quench this life : take heed of estranging your selves from god , who is the principle of this life : take heed of dejections of mind , the cloudings that damp this life . this life is to be active , to act much in the wayes of god ; when a man is cheerefull and vigorous hee lives a life of nature ; so in this life of grace , he that hath a quicke and nimble sence , and is forward and busy in good workes , lives most ; hath most life : he that rejoyceth most in god , hath most comforts , hath most life ; take heed of the contraries . idlenesse , sencelesnesse , and barrennesse are contrary to life , take heed of them : take heed of sadnesse that rusts the wheeles of the soule , whereas joy doth oyle them . doe all to further this life : avoyd all that hinders it . labour now to be translated from death to life : that which hinders us , is , that we thinke we are in a state of life , when we are not . now yee may know whether yee are alive or no , by seeing whether yee are dead or no : but because yee may be certaine whether yee are alive or not ; i will give you some positive signes of life to know it . first , yee are translated from death to life , yee are living men if ye love the brethren , 1 ioh. 3.14 . if a man be a living man , he lives in another element then he did before ; every living man converseth with those of the same kind , as every creature doth ; sheepe with sheepe , lyons with lyons , doves with doves ; so living men will converse with living men . not loving the brethren , wee are in a state of death : every creature must have an element to live in ; a new life must have a new element : evill men out of their companies , are as fish out of the water : every life hath a tast & appetite , a new life hath a new tast and judgement , pro. 29.27 . an unjust man is an abomination . to the just : & he that is upright in the way , is an abomination to the wicked : that is , one hates the things that the other loves : he that is alive , the things which before he loved , he now hates : he abhors the things , that evill men delight in . that which is a dogs meate , is a sheepes poyson , as the proverb it : so that which wicked men delight in , is as odious as poyson to the just . to judge this life by ; see what your company and delights are , nothing can bee lesse dissembled than company . in his company man doth speake out of the abundance of the heart , he then bewrayes himselfe what he is : there is no dead man , nor living man but hee is inward with the like : no signe so much poynted at in the scripture , as this , yee are translated from death to life , if yee love the brethren , 1 ioh. 3.14 . and ioh. 13.35 . by this shall all men know that yee are my disciples , if yee love one another : this rule will not deceive you . secondly , yee may know whether yee live this life , if yee contend for it : that life which a man lives , for it he will contend ; he will let any thing goe rather than it . if yee live this life of grace , yee will maintaine it : and yee can doe no otherwise . 1 iohn 3.9 . hee that is borne of god cannot sinne : to be borne of god , is to leade a new life ; he that lives a new life , admits not the things which tend to the destruction of it : compare this with the 1. pet. 2.11 . abstaine from fleshly lusts , which fight against the soule : hee that is borne of god sinnes not ; that is , hee yeelds not to sinne with his good will , but struggles against it ; as one in health strives against sickenesse ; resistes the disease , and maintaines a warre against it . but yet the best are foyled . t is true , yet they strive , they never yeeld ; they maintaine a warre : and this they doe not onely by discourse , but there is a naturall instinct that puts them forwards : they may be cast backe , yet they returne againe : they may have a sicknesse , that takes away sence ▪ they may swound and be astonished for a time , yet after they contend for life : every evill man contends for his life : he leads his life in some lust , from which if he be drawne hee returnes againe : as a thing that is lifted from the earth , will fall downe to it againe : hee reckons the wayes of god hard , and opposite to him : the wisedome of the spirit is enmity to the flesh : neyther can it be subject to the law of god , rom. 8. it cannot but resists it . every creature labours to maintaine its being : so evill men continuing in sinne , strive naturally against all that would bring them out of this life of sinne : so the saints they live a life of grace , and labour to maintaine it . iohn 6.68 . christ asking his disciples whether they also would goe away ? peter made this answer , lord whither shall we goe , thou hast the words of eternall life ; that is , whiles we conceive thee to be the principle and fountaine of this life , wee cannot depart from thee . the saints wil let go friends and life , and all for this life . count therefore of others and judge of your selves , by contesting for this life : strive to maintaine it , let all goe rather than it . thirdly , yee may know whether yee have this life in you or not , by the fruits of it , as the tree is knowne by its fruites . if the word turne the stocke into its owne nature , ye know it by the fruites . gal. 5.25 . if yee live in the spirit yee will also walke in the spirit ; that is , if yee professe your selves holy men , shew it by walking in the spirit : holy men will bee doing that which is good . this is the surest triall , our workes will not deceive us : other things which consist in imagination may . 1 ioh. 3.10 . in this the children of god are manifest and the children of the divill : who doth not righteousnesse is not of god , he that is of god doth not unrighteousnesse . consider then what your walke and your actions are , and by them yee shall know this life . but how shall wee know whether we walke in the spirit or no ? i answer first , that there are many by-walkes , and if yee walke but in one of them , yee walke in the flesh , and not in the spirit . iam. 1.26 . if any man seeme to be religious , and bridleth not his tongue , but deceiveth his owne heart , this mans religion is vaine : that is , hee that makes this sinne his trade , and walkes ordinarily in it , his religion is vaine . secondly , yee may know it by the guides yee follow . evill men they follow three guides . ephe. 2.3 . they follow first the world , secondly , the divill , thirdly , the flesh . holy men have three contrary guides , first , the renewed part within ; secondly , the holy ghost ; thirdly , the course of the saints . go yee the broad way ? oportet sanctos vadere per diverticula , the saints doe not so : follow yee the streame ? fulfill yee the will of the flesh , or of the spirit , what are your actions ? ephe. 4.17 . i charge you that you hence forth walke not as the gentiles do in the vanity of their minds : that is , holy men may have vanity in their minds , yet they walke not in it as others doe : evill men may have holy thoughts ; yet they walke in the vanity of their minds ; and albeit that evill men walke not in all the wayes of sin , yet they are dead : there is but one way to hit the marke , but there are a thousand by-wayes : a holy man may stumble in the wayes of god , and have some foyles , but he leads not his life in sinne , he strives against it : hee that leades his life in any knowne sinne , not resisting it , and will doe it , and not crosse himselfe in it , is dead ; his religion is vaine . but what actions are there , that holy men doe , but that wicked men and others doe them ? i answer , that there is no good actions wee doe but they may bee dead workes : as men may pray , keepe the sabbaths , and yet they may bee but dead workes : they may doe them for a shew , yet they are dead . a shaddow hath all the liniaments of a body , yet it wants life ; so the workes of hypocrites , they want life , consider therefore , whether your workes are living workes ; you may know it by these three signes . first , if they proceed from the fountaine of life , they are not dead workes : compare gal. 5.6 . in christ neither circumcision availeth any thing , nor uncircumcision , but faith which worketh by love , with gal. 6.15 . in christ iesus neither circumcision availes any thing , neither uncircumcision , but a new creature : all not proceeding from a new heart , and from faith which worketh by love , is nothing : this is the roote of all , when all our actions come from faith , which workes by love : else , though they are never so pretious , they are but dead works . it is no matter whether yee pray or not , whether yee recive the sacrament , keepe the sabbaths or not , they helpe not a jot unlesse they come from the principle of life , a new creature . secondly , consider the manner of their working : they will bee done with quicknesse and vivacity : men do them as living actions , with all propensnesse and readinesse ; with much connaturalnesse , with much fervency and zeale ; when they are done in a perfunctory manner , they are dead workes . thirdly , yee may know them by their end ; looke yee to christ ? doe yee all in sincerity to him or no , or to your selves ? if yee doe , then they are gracious workes , and proceed from grace ; they are living actions , and not dead : they issue from a right principle ayming at god , and not at your selves . hosea . 10.1 . israel is an empty vine , he bringeth forth fruite to himselfe . if you bring forth ●ruits to your selves and not to god , yee are but empty vines , god accepts you not . fourthly , this life is discovered by your behaviour to the meanes of life , when they are brought unto you : when there is no sound or no voyce , there is no distinction twixt a deafe , and a hearing man : so where there is no light , there is no difference twixt a seeing man , & a blind : but the light differs them . so when as the light of the gospel shines , then men are tryed : in times of ignorance , god regards not men so much , but now in time of the gospel , see if it be powerfull , and whether you set your selves about holy duties . matth. 3.10 . now is the axe laid to the roote of the tree : that is , since iohns comming there is a distinguishment twixt living and dead trees : a tree is not discovered to bee dead , till it wither ; no man will cut downe a tree in winter , because he knowes not then whether it be dead or no ; the spring distinguisheth the dead and living trees , in the winter they are all alike . the spring is the powerfull preaching of the word ; if men spring not then , if they come not in , they are dead . those whose education hath beene good ; those who live under a powerfull ministry , now is the axe laid to the roote of the tree with them ; it is a signe they are dead , if they profit not by it . fiftly , yee may know whether yee have this life by the food it is fed with ; severall lives are fed with severall foode . now the food of this new life of grace is double , first , the word , secondly , good workes . first , the word , 1 pet. 2.25 . as new borne babes , desire the sincere milke of the word that yee may grow thereby , if so bee that you have tasted that the lord is gracious : that is , if yee are alive as you professe your selves to bee , you shall know it by your behaviour to that which doth nourish your life . first yee will long after the word , as the child doth after the teate . if the child be hungry , neyther apples , nor rattles , nor any thing else can quiet him but the teate : so nothing can quiet these but the word . others may have excuses ; they will have none ; eyther they will live where the word is , or they will bring it home to them ; they will bring themselves to it , or it to them . secondly , they desire the sincere milke of the word ; many things may be mingled with the word , that doe please the wit , yet those who live the life of grace , desire the sincere word , the pure word , without any mixture . thirdly , they desire it , that they may grow thereby : many desire it to know it onely : if ye desire it as new borne babes , it will make you better & better ; many heare , but as men having an atrophy in their bodies , they grow not , no fruite comes thereby . fourthly , they taste a sweetnesse in the word above others : the second ground received the word with joy ; and herod heard iohn baptist with gladnesse ; but where there is true grace , they goe farther : they delight in the word , it is sweeter to them than the hony : few can say so in good earnest , that the pure word is sweeter to them than hony or the hony combe . iob hee esteemed the word more than his appointed food , iob. 23.12 . the second food of this life is good workes . ioh. 4.32.33.34 . is the place out of which i collect this , where christ being asked of his disciples to eate : said that hee had other meate that they knew not of ; then said they , hath any man brought him ought to eate ? hee saith unto them , my meate is to doe the will of him that sent me , and to finish his worke . doe you good workes with such a desire as men eate and drinke ? doe you hunger and thirst after them , desiring for to doe them ? then yee are alive . hypocrites may doe much , but it is not their meate and drinke to doe it ; examine therefore your selves by these signes , whether you are alive or dead . this is the preaching of the law , to shew you the narrow differences of life and death . the first step to life is to know , that yee are in a state of death : the law must goe before the gospel , iohn baptest before christ : yee must bee brought to their case in the 2 act. 37. who were pricked at the hearts , yee must bee brought unto the case of the iaylor , and of paul : to the case of the prodigall , that you may know your estate : then yee come home . our end is to preach life and comfort to you , not damnation . rom. 15.4 . all scripture is written for our comfort : now there are many things in the scripture that tend to discomfort and terrors , yet their end is comfort : as physicke is sharpe for the time , yet the end is health . wee desire not to exclude any , but to bring you in whilst you have time : the market is then hard to make , when yee lye on your death beds , labour to know it in time : your death is a time of spending not of getting ; it was too late for the foolish virgins to buy oyle , when they were to attend the bride-groome . we desire not to affright you with false feares , but to admonish you , that you be not deceived . i finde this sentence , be not deceived , prefixed before many places of scripture , where gods judgement are denounced , as 1 cor. 6.9 . be not deceived , neither fornicators , idolaters , adulterers , &c. shall inherit the kingdome of god ; and eph. 5.6 . be not deceived with vaine words , for because of these things commeth the wrath of god upon the children of disobedience ; to shew , that men are apt to deceive themselves , in such cases as these , thinking themselves to bee in better estate then they are . consider your sinnes and apply them . consider your particular sinnes , actio est singularium . consider your particular sinnes , your particular actions , these will worke upon you . this course peter tooke with the iewes , act. 2. yee have crucified the lord of life ; so christ told paul , that he was a persecutor , act. 9. so iohn 4. he told the woman of samaria her particular sinnes : he that shee now lived with , was not her husband ; so god told adam , thou hast eaten of the forbidden fruit , gen. 3. if yee have committed any grosse sinnes , as drunkennesse , covetousnesse pride , ambition , and the like , consider them . consider your other sinnes , minoris infamiae , not minoris culpae ; as neglecting of holy duties , mispending the time , gaming , overly performing of holy duties , unprofitable hearing , keeping of bad company , profaning of the sabbath , and the like . consider then the terrors of god and hell , know with what a god you have to deale , and what a burthen sin is , if god charge those on the consciences yee cannot beare them . i desire not by this to burthen you , but to unburthen you of your corruptions . now seeing this life is so excellent , i will adde certaine motives to make you to desire it . first , it is a happy life ; and it must needs be so , because it is the life of god and angels : it is that life which wee shall live hereafter ; yee may live this naturall life , and want happinesse . this life of grace and the life of glory differ onely in degrees , they differ not in kind ; the competent judges of this are the saints , who have tryed both . heb. 11.15.16 . if they had beene mindfull of that countrey from which they came , they had liberty to have returned , but now they desire a better countrey , that is , an heavenly . in a heard of swine , if some stray away from the rest , and returne not againe , it is a signe they have found a better pasture : so when men leave their companions , and returne no more , it is a signe , they have found some better things . conceive not then of this life as many doe ; to be onely a privation , or a melancholy thing , nothing but a meere mortification ; this is a life , it hath its comforts , eating , recreations , and delights ; yee loose not your pleasures if yee live it , but change them for advantage : hee that leads this life , dies as the corne doth ; from a seede it growes up into many stalkes , hee gaines by this bargaine . christ doth make an hard bargaine with none , hee that deales with him , gaines a hundred fold . if yee part with wealth , yee have spirituall treasures for it : if you part with your pleasures , yee have joy in the holy ghost : have yee crosses , yee are sanctified in that which is better ; loose yee this life , yee have eternall life . secondly , this life of grace hath that which every man seekes , it hath much pleasure . prov. 3.17 . all her wayes are wayes of pleasure ▪ those that walke in the waies of god are full of pleasure ; this life brings a double pleasure , first , the reward of it , second , the comfort in performing the actions of it . every good worke as the hebrew proverbe is , hath meate in its mouth ; the living of this life , hath a reward sufficient in its selfe , as appeares by this . all pleasures follow some actions , and therefore men desire life , because it is a continuance of action : so men delight in new things because as long as they are new , the intention remaines . the actions of this life are full of change ; those actions that are perfect , there is pleasure following them , as beauty followes a good constitution , or as flame the fire . the actions of this life are perfect actions , the perfectest actions have the most perfect delight : the actions of this life are most perfect actions , therefore they have most perfect delight , because they are the actions of the best facultie , about the best object . all actions have the denomination of their perfection from their objects : these are actions of the soule , they are occupied about god , therefore they are the best and highest actions . he that lives about the best object , greatest content doth follow : he that lives this life , lives about the best object ; therefore all the waies of it , are waies of pleasure . there is more comfort and more assiduity of consolation in this life , then in any other life . in other lives , every one according to his humour hath his delights , but yet they are not permanent , because hee delighteth in transitory things ; but hee that lives the life of grace , delights in things that are truly delightfull at all times : other delights are but delights at some times , in some places , they are not alwaies so : but hee that lives the life of grace , pitcheth on those that are alwayes so . prov. 14.15 . a good conscience is a continuall feast . other comforts may faile ; a man may fall into affliction ; riches and pleasures may be taken away , then the dayes are evill ; but a good conscience is a continuall feast , that is , be his case what it will , his comfort is never interrupted . all other comforts are about sence , or things of this life , which are subject to alteration ; but this life and the comforts of it , admit no change . a man being sicke , he cannot do actions of health , they are restrained : so one in prison is not at liberty to doe what he would ; but the actions of this life are assiduous , they cannot be interrupted : yee may pray continually , rejoyce evermore , yee may alwayes have communion with god. thirdly , this life is a life that is least indigent of all others : it needeth least . take a man that leades any other life , hee needs many things luk , 10.41.42 . this is shadowed in that of martha , and mary : martha busies herselfe about many things , she wanted many ; but mary had one thing that was profitable for all things , removes all evils , brings all happinesse , and that is godlinesse which is profitable for all things , 1 tim. 4.8 . fourthly , the comforts of this life are pure comforts , psal. 18.26 . i walke purely with those that walke purely . this is not onely to be understood of the consolations of grace , but also of common blessings , being the fruits of this life : there is no sorrow with them , there is a pure comfort without any mixture of sorrow . god giving these blessings in mercy , they are free from mixture of discomfort ; but being not the fruits of this life of grace , being reached by sinne and sinfull meanes , or god giving them in his providence , not in his mercy , there is sorrow in them : yee may have riches , honours , friends , and all outward things , and yet they are not pure blessings , because gods blessings is not mingled with them . lastly , it is a life most capacious of comforts : yee may give all the faculties of the soule comfort . every creature according as his life is , feeles more or lesse comfort . plants as they feele no hurt , so they feele no sweetnesse : beasts that have a sensible soule , feele more evill and good : a man that lives a naturall life , not knowing the life of grace , is sensible of more good and evill , than sensible beasts ; hee apprehends heaven and hell : but a man that lives the life of grace , is more capacious of comfort : here you may suffer your faculties to runne out to the utmost . if yee desire wealth or pleasures , your affections must not runne out , yee must hold them in ; else they drawne you into perdition , & pierce you thorow with many sorrowes . if yee affect heavenly treasures , if yee affect praise with god , yee may be as covetous of them as you will. thirdly , let this move you to seeke this life of grace , because it is the most excellent thing of all others . all other things are subordinate to it ; the utmost end is still most excellent : the end of warre is for peace , therefore peace is better than it ; yee plow for harvest , therefore harvest is best : the end of all actions is for this life of grace . why labour yee for foode , but to maintaine life ? why live ye but to serve your soules ? prudence is a steward to this holy life : as the steward provides for the family , that the master bee not troubled with those meaner things ; so prudence is a steward , that the soule may be occupied about things that are agreeable to it ; that it may have its conversation in heaven , and with god. pervert this order , it destroyes the creature . beasts living the life of sence , it doth perfect them , for that is their utmost end : man having reason , living as a beast , destroyes himselfe , because that is not his end ; hee that perfects himselfe as a beast , destroyes himselfe as a man : perfectio mentis est perfectio hōinis . let this stirre us up , to live this life : it is the utmost end of all . to be lawyers , physitions , and other callings , helpe us in the living of this life , yet they are subordinate to it : drowne not your selves in subordinate things ; if yee doe it , it is your destruction : therefore pitch on the principall . fourthly , that which is best in the end , ( i take end now in an other sence ) is to be chosen above all things else : that is well which ends well . in this life of grace , yee have this advantage which yee have no where else . eccles. 7.4 . the heart of the wise is in the house of mourning , that is , this life disposeth us to thinke of death the end of all , which to doe is wisedome . deut. 32.29 . o that they were wise , then would they consider their latter end . in other things the beginning is good , the end is bitter ; but the actions of the life of grace are sweet , yee fare the better for them , the very remembrance of them is sweet , and the reward of them comes not long after : all other things are called perishing meates , iohn 6.27 . there is a parable in it : that is , they are as perishing meats , that are sweet in the palate , yet they passe away ; but this indures unto eternall life , it continues . the worst thing in this life yee never repent of : as it is said of sorrow for sinnes ; that it is sorrow never to be repented of : but the best things that yee doe in the other life , yee repent of . all other things that yee doe they may bee sweet for the present ; yet as it is said of drunkennesse , prov. 23.32 . so may it bee said of them , that they bite like a serpent , and sting like an adder , though they seeme sweet . the strange woman is sweet : yet prov. 5.4 . her end is bitter as wormewood , sharpe as a two-edged sword ; goods evill gotten are sweet for the present , yet their mouthes shall be filled with gravell , that got them . but on the other side , the end of all the actions of this life is good : as it is said of iob , that his latter end was more than his beginning , iob 42.12 . psal. 37.37 . marke the perfect man and behold the upright , for the end of that man is peace . if a man being to dye , and having ended his daies , should put all his honours , wealth , and pleasures into one ballance , and all his good workes , all his faithfull prayers , all the actions of the life of grace into another , he would find them to be best . the bad man doth as the silkeworme doth , winding up himselfe into his ill workes , he perisheth ; the other winding up himselfe in his gracious actions , enters into salvation . fiftly , choose this life before all others , because god is pleased with it , it being like himselfe ; as the creature is pleased with that which is like it . god is a spirit , and will bee worshipped in spirit and truth ; hee is a living god , and doth delight in a living man : wee our selves delight not in dead men , no more doth god : therefore rom. 12.1 . we are exhorted to give up our soules and bodies a living sacrifice to god. god regards not dead bodies ; bee yee living sacrifices , which is the act of your will , acting the duties of this life . this is called walking with god ; which is to bee in his presence , to goe his way , and to maintaine communion with him : this is when as men doe , audire et reddere voces : when there is naturall delight : when as they are in presence one with another ; and therefore walking with god , and pleasing of god , are used promiscuously for one and the same thing : for , heb. 11.5 . it is said of enoch , that he walked with god , and gen. 5.22 . it is said , that he pleased god. but you will say , what benefit is this ? i answer , that it is great . god disposeth of all things in the world ; is it not wisedome then to have him your friend ? gen. 28.9 . iacob being to take his journey , isaack said unto him , god all-sufficient be with thee . god is all-sufficient ; if yee have him , yee have all : in the creature there is no such thing , there is nothing but vanity in them , they are but as candles , as starres to the sunne . god is all-sufficient : all the happinesse of the creature , makes not men happy : all men seeke happinesse , yet they never finde it , without having god : all happinesse is in gods favour ; in outward happinesse you must have other compounded things : christ rebuked thē that counted her happy in the creatures , saying ; blessed is the wombe that bare thee , and the paps that gave thee sucke ; no saith christ , these will not make a man happy ; but blessed are they which heare the word of god , and keepe it ; having god yee have all things , god disposeth all things , and giveth the comfortable fruition of them . yee may have all outward things and yet want comfort , gods curse makes all miserable , though yee have all that the creature affords ; therefore give your selves no rest , till yee have got this life , without which he delights not in you . adam losing gods image was not happy , because god was gone from him ; yet hee had all the creatures which he had before . this life of grace brings us to that state , that adam was in at first ; this restors us to it ; seeke not then your happinesse where it is not to be found . we all doe as the prodigall did , we get our portion into our owne hands , and goe from our fathers house , and seeke for our happinesse elsewhere ; but yee shall find at last , that all else is but huskes : thus the saints have found it . this life of grace gives rest to the soule , all else in the creature is but vanity and vexation of spirit . vanity is nothing else , but an insufficiency in the creature to give that content that wee looked for in it : as when we looke for water in an empty well , seeke for that in the creature that is not in it ; wee see its vanity in the absence of the good wee looked for , and presence of the evill we looked not for . in god yee finde rest and tranquility , such a tranquility as in the sea , when it is without waves ; as is in the upper region of the ayre , where no tempests are . looke on the lives of men , who are taken up with trifles when they are young , when they come to a riper age , greater things move them , when men are wiser , they feele the apprehension of higher things ; when yee lift up your selves and keepe them on the wing , yee are freed from troubles and cares . paul had a greater measure of this life than other men , his epistles doe transcribere animam , transcribe as it were his soule , declare it , hee was full of constancy and comfort : the more constantly wee live this life , the greater gainers wee are . lastly , till yee live this life , yee have no assurance that yee are in the number of the elect . repentance puts a new life into men ; till yee finde this in you , yee know not whether god is yours , and yee know not whether god will worke it in you ; this should make us tremble and feare , and never to leave till wee had it . this life is a fruite of election ; we know not whether wee are in iacobs or esau his case , till we know we have it : make haste therefore to get it . it lies not in your power ; the spirit breatheth when and where it listeth ; you may feare that god will not give it you , if you spend your life in vanity . take one that neglects you all the time that hee is able to doe you service ; if hee seekes unto you in his extremity for his owne ends , what answer doe you give him , but this : seeing he hath neglected you when he was able to doe you service , you may justly refuse him now , he is able to doe you none ? so if yee neglect god whilst yee are able for to serve him , and seeke to him in your extremity , take heed that yee receive not that answer from him , as the israelites did in their extremity , goe to your idols , and let them helpe you : nay , he forbids ieremiah to pray for them . consider this , and make haste to live this life of grace ; yee cannot get it of your selves , god must put it into you . now if these motives move you to seeke this life , and after examination of your selves , yee find it not to be in you , then use these meanes to get it . the first meanes to get and maintaine this life , which is all one , ( for that which begets it doth likewise nourish it ) is knowledge : abound in knowledge , get much light ; this life consists in light , when a man judgeth aright . the understanding enlightened is the primū vivens , the first living part : and therefore yee shall finde , that life and light are put one for the other , ephese . 4.14 . stand up from the dead , and christ shall give you light : and ioh. 1.4 . christ was that light , and that light was the life of men , this life stands in inlightning the mind : adde to this light , yee adde to life . the reason why men are dead , is , because there is a darknesse in their soules , they see not the wayes of god : therefore they act not , they step not forwards , because they are in the darke : all shining is from light , as yee increase light , so ye increase life . ephe. 4.18 . it is said of the gentiles , that they were strangers from the life of god , through the ignorance that is in them . the knowlege of god , brings men nearer to the life of god. ephe. 4.24 . holinesse is said to proceede from truth , the words are ; put on the new man , which after god is created in righteousnesse and holinesse , which proceeds from truth . but you will object , that there are many who abound in knowledge , who have l●fe little enough : that ignorant men live this life most : that none live it lesse , than those that know most . to this i answer , that there is a double knowledge : first , there is a meere inlightening and informing knowledge : secondly , there is an operative knowledge : yee may have enough of the first , and be never the neere : but it is the lest that helpes and gets this life : and this knowledge is the gift of the sanctifying spirit , this is the operation of god : wee doe but informe and teach men , we cannot make them doe any thing : wee cannot make them practise . gods teaching makes this knowledge operative ; perswades every way , works every way . secondly , there is a knowledge in the habit , and a knowledge in the act , which produceth actions : these are set downe obscurely . in the 2 pet. 1.12.13 ▪ the apostle there saith , that hee would not bee negligent to put them alwaies in remembrance of those things , though they knew them , and were established in the present truth : yea i thinke it meete as long as i am in this tabernacle , to stirre you up by putting you in remembrance : peter did not write unto them that they might know those things habitually ; for so they knew them before ; but that they might know them actively , and might presently act them : for that end he wrote . the first knowledge is as sparkes raked up in ashes , the other as sparkes blowne up : the first is as the sap in the roote ; the later like the sap that fills the branches with leaves and fruit : the first is a generall knowledge gotten by contemplation ; the last is a practicall and active knowledge , a knowledge to practise . the scripture exhorts to do things y t intend this knowledge . deut. 4.1 . & deu. 6 the israelites were exhorted to heare and know the statutes of the lord , that they might doe them ; to speake of gods word and workes , which actes their knowledge , puts them in remembrance of gods mercies , and stirres up their minds . iosh. 1.8 . he is commanded to reade the law , and meditate in it day and night ; not to know it , for at that time , there was little written ; but hee was to reade it , that hee might doe it . but if wee doe this so much , it will hinder and interrupt our businesses , so that we shall faile of our enterprises . to this i answer ; that this will not hinder them , but they shall bee done the better , as oyling of the wheeles makes them goe the better . psal. 1.2 . hee is said to bee blessed , that doth meditate in the law of god day and night : your knowledge being brought to action helpes you much ; often hearing of the word , which puts you in remembrance , addes to your life , though it hinders you in other things . those who have not the word to heare , live not under preaching ministers , who will not be at the cost to get them , or live where they are not , are much to blame , and live not this life . simon magus sinned , in thinking that the holy ghost might be bought with mony ; doe not they also sinne , who doe lesse than hee ? that will not give mony for to have the gospel brought unto them . there is the like fault , when as men may have the word , and come not to it . if they come to it , though it addeth not to their knowledge , yet it helpeth their acting and life . those who neglect the constant reading of the word , who are not constant in private prayer , those who neglect the speaking and talking of good things , they neglect this life . that arabian proverbe , shut up the five windowes , that the house may be full of light ; will be of good use here : that is , the five senses being shut up , the fuller of light shall wee bee : the not stopping up of them , makes men ignorant , cares and businesses possessing mens minds , there is no roome left for better things . let your minds be still plodding on that which may further you in grace and truth . it is ignorance that makes men , strangers from the life of god , ephe. 4.18 . and this is not an ignorance that proceedeth from want of knowledge , but from the badnesse of your hearts ; hard hearts makes men ignorant : why doe men heare and yet are ignorant , but because their hearts are hardned ? they regard not the word , and so they grow not in knowledge . the second meanes to get this life is to bee much in doing : be much in doing , in acting the duties of new obedience ; the more yee are occupied the more yee live : else deadnesse doth possesse you : be still praying and meditating , those revive you : those are the coales that keepe the heart warme ; this life like water is apt to grow cold . but i must be full of life ere i can doe actions . i answer that one begets the other : action begets life , and life begets action ; as health produceth exercise , and exercise procureth health . but i am indisposed and unfit for such actions . i answer , that if yee are indisposed , the more need you had to be doing , else you are more unexcusable ; the way to get heate is to bee acting : as motion doth bring life to a benummed member , so doth it to the soule : be awaked , be stirring , this will revive you againe , christians hearts are awaked when as they themselves sleepe ; if they stirre them up , there will be more life in them , rom. 2.13 . they beginning to languish , their medicine is to rise up and be doing . gal. 5.16 . walke in the spirit ; those who have the spirit stand not still , as one that cannot stirre : this acting helpes the spirit ; first by inlarging and intending life . secondly , by preventing that which increaseth death : the more wee walke in the wayes of life , the more we prevent the way that leades to the chambers of death : be doing , if not one thing yet another . in the steppings out of your callings , be doing , reading and praying ; conferring and talking of good things . the neglect of this is the cause why there are so many dwarfes in grace . men content themselves with morning and evening duties , and it is well if they doe them ; but doe you the actions of life more constantly and abundantly . it is the corruption of our nature that wee are not doing : life is maintained by the actions of life ; habits are maintained by actions that are sutable to them ; we live in the commandements by well doing , as the creature doth by food : good actions maintaine life , it receives strength from well-doing : set your selves to pray , doe holy duties , still pray , doe more and more ; the more yee doe , the more life increaseth . the third meanes to get this life is to get faith . faith helpes this life ; it is a life of faith , and it makes us to live this life by three wayes , first , it gives a reality to the priviledges of life : makes you see they are so indeed : therefore yee act , yee beleeve that god is such a god , that yee have such priviledges , that yee are heires of all things . if yee thinke that god is such a one as he is , in wisedome , power , and mercy , yee intend them and live the life of grace : if yee doubt and question with atheists , if these bee dreames , then yee intend them not . he that beleeves saith , let me have god sure : the other saith , let me have that i touch and feele ; but the imaginary things resting in faith and hope i care not for : the more yee beleeve these things , the more yee are occupied about them . secondly , faith drawes you on to action : this life is the acting of the duties of new obedience . faith and a perswasion further other things : as if one be perswaded that such a thing will hurt him , it produceth an action of the will , abstinence : if a man bee perswaded that he shall dye without the physition , hee sends for him . so in all other actions , perswasion is that which sets a man on worke . so in spirituall actions , if we are perswaded that such a sinne committed will not make our bodies sicke but our soules , wee will not doe it ; if wee are perswaded our soules shall fare the better if we doe such a thing , this makes us to doe it : being perswaded we shall have a recompence of reward , it produceth action , and the more action the more life . thirdly , faith doth it by fitting us for christ , from whom our life comes : 1 ioh. 5.12 . he that hath the sonne hath life . first , the sonne of god infuseth life into him to whom hee is conjoyned ; the conjunction betwixt christ and us is but relative : and betweene the king and the subject ; when the subjects resolve to take such an one for their king , they are conjoyned to him ; so when a woman resolves to take such a man for her husband , shee is conjoyned to him . the action of taking christ , is to take him as a lord , to serve him , as a saviour , to have all comfort by him : hee that hath the son in the relative union , shall have him in the reall union : the sonne will quicken you , as the soule doth the body . a chrian hath the life of the sonne of god. gal. 2.21 . i live , yet not i , but christ lives in me : all that i doe , christ doth it in me : all that the body doth , the soule doth it : the body lives not , but the soule lives in it . after that manner christ lives in us : not a good thought or affection , not any resolution or motion of the soule , but comes for christ : being united to christ by faith he lives in us . ioh. 6.33 . he that eates my flesh , and drinkes my blood shall live . as flesh gives life to the body , so the sonne gives it to the soule : to eate the flesh of christ , is to prize him , to desire and long after him , which is after the spirit of bondage , to eate him , is to take him , to come to him , to have him your god : in these stands the eating of christ. first , in prising of him exceedingly ; to part with any thing for him ; to take his crosse with all losses . secondly , to eate him is to beleve him , to be yours and you his : this eating and drinking of the body and blood of christ , expresseth our relative union with him , and then followes our reall union : the spirit immediately gives this : he that doth the first , shall have the second . but how shall we doe to beleeve this ? i answer , yee see the old adam communicated corruption to all his posterity , because they were borne of him ; so these who are borne of the new adam , that is , these who take him and beleeve in him , have grace communicated to them by him : this new birth makes you as capable of christ , as the other doth of the first adam : why then shall not the second adam communicate grace as well as the other doth corruption ? the philosophers were all deceived in this poynt , from whence corruption should come , but wee know that it came from adam ; and so doth grace come from christ. to get this life , let us seeke it in him , let us beleeve more , let us be humbled more , repent more , and take christ more : take him on any condition , prize him , set him at the highest rate , hold him fast . as in the actions of mariage , those who are to marry will not part upon any condition ; they take one another for richer , for poorer , for better for worse : after this manner must wee take christ , the more yee take christ thus , the more yee have the sonne , and so yee live more the life of grace . all grant that this life comes by the spirit ; and there is no way to get the spirit but by the sonne . yee must first eate ere yee can be nourished ; yee must fixe your eyes on his passion , as the wife doth fixe her eyes on her husband : yee must seeke this life from the spirit ultimately , but yee must first have the sonne , and then yee have life : he must have the sonne that will have this life ; hee must be ingraffed into christ as the branches are into the roote : get christ , and then this life shall abound in you . the fourth meanes to get and increase this life , is communion of saints . the mouth of the righteous is a well spring of life , prov. 10.20 . they put life into those that have it not , and increase it in those in whom it is , ephe. 4.24 . their speeches minister grace to the hearers ; they edifie them : hearing of the word of life , and talking of the fountaine of life , puts life into men . the health of the body doth not communicate it selfe to others ; it is otherwise in the life of the soule ; the life of it makes others to live more : as iron sharpens iron , so one holy man doth another . see it by the contrary . in evill men who are dead there is an aptnesse to dead others , their words are as continuall droppings to put out this life ; their tongues are set on fire of hell , iame. 2.6 . the tongue of good men is a cole fetched from the altar , they have fire within thē . when two lie together they keepe one another warme ; there is action and redaction ; this is powerfull meanes to get and increase this life . the tongue of the righteous if full of life , it is powerfull to make men live . gal. 2.14 . paul speaking to peter , saith , why compellest thou the gentiles to live after the manner of the iewes ? he used not outward compulsion , his example and life was a compulsion . the company which wee keepe , compell us to doe as they doe : evill company they are the divels snares , they doe as brambles keepe us in , and fetter us : the sutablenesse of evill companions drawes out our secret corruption : he that resolves to live this life , must resolve to withdraw himselfe from evill company , who are a strong temptation unto evill . there is a difference betweene leading our selves into temptation , and being led into it : when you leade your selves into temptation , ( as you do when as you rush into evill company ) you are out of the pale of gods protection : if yee touch pitch yee cannot but bee defiled with it , wherefore make your company good : this is an effectuall and powerfull meanes to beget this life in you , saul being among the prophets , changeth his spirit , and became a prophet : one that goeth fast , makes those that goe with him to mend their pace . act. 11.23.33 . it is said of barnabas , being a good man and full of the holy ghost , and of faith , that hee added much people unto the lord. which manner of speaking shewes that the speeches of those who are full of faith , helpe to breed faith : that if men be full of the spirit , they quicken the spirit . evill company deads men : they are the trunkes through which the divell speakes : and this deading is done in an insensible manner , and then most of all where it is least perceived . evill company poysons men ; a man turning his opinion which company can doe , is most of all poysoned , when as hee thinks that he hath least hurt . the last meanes to get and increase this life , is that which is mentioned in the text ; and that is , the hearing of the voyce of the sonne of god : this will beget and increase this life : that is , if when wee speake to your eares , he speake to your hearts , then yee live . yee have two teachers , the one is he that speakes to you , the other is christ. heb. 8.11 . they shall no more teach one another , for they shall all be taught of god. there are two sheapheards , the one is hee that feeds you , the other is the great sheapheard of the sheepe : there are two great voyces , the one speaking outwardly to the eare , the other when as christ speakes effectually to the heart . when christ speakes inwardly to the heart , then men live and not before . this is such a speech as christ spake to lazarus , lazarus come forth , and he came : his speaking puts life into us . now what is this inward speaking of life to the heart ? it is nothing else but to perswade fully , and every way to convince us , that it is best to take christ , to set to an holy course , to leade a new life . there is a speaking that comes neare this life , and is not it : that is , when as men heare and understand the way , and apprehend the things of god , but practise them not . here is a proximity to this life , yet it is not this life . let a man come so neare as that he thinkes he acts it , yet he is dead if he act it not : when he acts it , then he is made a living man ; and then hee thinkes and beleeves , that the wayes of sinne are evill , and that they are evill to him . when god doth convince us that such a thing is evill , and that it is evill to us , then wee live and not before . a man having a businesse to doe , if all bee done but one thing , this one thing crosseth all the rest ; but that being done our businesse is brought to passe : so in this life , a man having many offers of grace which doe not fully perswade him , this is not enough , if gods helpe bee absent : but when once hee speakes , he doth fully convince and perswade us , and makes us to continew . as sathan hahaving leave , never gives over vexing man ; so the spirit keepes us in good things ; where there is this life , there the spirit dwels . but after what manner is this effectuall perswasion done ? i answer , when as god gives an eare , and speakes a voyce for it to heare : he that hath an eare to heare saith christ , let him heare . wee then heare , when as there is a disposition wrought within us : when as we preach , there are many that have hard hearts and nothing for to soften them ; therefore the words falls from them as raine from a stone : but if there be a man that god will chuse , he fits his heart , and so hee is perswaded . this is called the opening of the understanding , luke . 24.45 . hee opened their understanding , that they might understand the scriptures : when wee speake to men , we sow as it were upon fallow ground which will beare no corne unlesse god plow it . those that saw the miracles of the loaves , esteemed them not , because their hearts were hardned . ephe. 4.18 . they are alienated from the life of god , thorow the ignorance that is in them , because of the blindnesse of their hearts , that is , they are not sensible of sinne , and death , the word or the threatnings : when god takes away this hardnesse they are fit to harken ; then comes light the beginning of life , which is the informing of the understanding , to judge righteous judgement . those who have the life of christ , if hee speakes , it quickens them . it is the inward voyce that quickens : seeke therefore to god earnestly , that christ would speake to your hearts : yee heare and are not quickned , because he speakes not . and thus much for this second point : that all in christ are in a state of life . we come now to the third point , that may bee noted out of these words , and it is this . that the voyce of the sonne of god , is the onely meanes to translate men from death to life . men before are dead ; christ by his voyce makes them living men . this voyce is the onely meanes , there is no voyce but this that is able for to do it : that 's the scope of this text. this proposition may bee resolved into two parts . first , nothing else is able . secondly , this is able for to doe it . as it is said of faith , that it justifies , and nothing else but it can justify : so may it be said of this voyce , that nothing else can translate men from death to life , and this can doe it . to translate from death to life is nothing else but effectually to perswade and change the heart : now nothing else can thus perswade and alter the heart , but this voyce of the sonne of god. god himselfe frames the heart ; it is as a curious framed locke ; none can picke it , but hee that knowes the turning of it . god onely fits the perswasions and turnings : mens perswasions are as one that will unlocke a locke with a wrong key . god onely can perswade iapheth to dwell in the tents of shem , i cannot doe it . esay 57.19 . i create the fruite of the lippes ; that is , i make them to bring comfort . i create the fruite of the lippes for peace by my power . that this is so you may see by divers reasons . first , that it is so , see it by this ; we speaking to y e quickest , often times they beleeve not , but the others do : the same sometimes beleeve , sometimes not . if man were the sole cause , the word would have the same effect at all times . secondly , this is life , and god onely gives life : it is as the breathing of life into a clod of earth . it requires an almighty power to worke this in those that beleeve , eph. 1.19.20 . the same power that raised up christ from the dead , raysed us up : it is an almighty action to give this life . thirdly , if it were not proper to christ and his voyce to translate men from death to life , hee should lose his chiefest soveraignty : hee quickens whom hee will : he hath compassion on whom hee will have compassion ▪ if men could translate men from death to life , then it would not be proper to god to doe it . lastly , as nothing else can doe it , so the voyce of the sonne of god is able for to doe it . at the first creation all was made by the voyce of god ; hee saith , let there be light , and there was light : let him say to any man follow mee , and he doth it . matth. 9.9 . hee saith to the publican sitting at the receipt of custome , follow me ; and hee left all , and rose up and followed him . christ speaking to his eare and heart , made him to follow him ; his speech was like the speech of elias to elisha , hee followed him and could not chuse but doe it : christ speaking wee cannot but follow him . but what is this voyce of the sonne of god that translateth men from death to life ? i answer , it is nothing else but an inward worke of the spirit , by which hee perswades men effectually to turne from darknesse to light , and from the power of sathan to god. it must be understood of the effectuall working of the spirit , because who ever doth heare it lives : this voyce reneweth and changeth men , translating them from death to life . now this effectuall speaking consists in two things . first , in propounding the object , the truth to the heart . secondly , in the perswasion of the truth . first , the gospel must be laid open to the heart , all things necessary to salvation must be manifested to it ▪ then there must be light in the heart to apprehend these reasons which are propounded . the scripture propounds things by authority : then the holy ghost doth kindle light , to apprehend them which another doth not . marke how moyses beginning his booke saith , that in the beginning it was thus , and thus god did ; he doth not perswade them by arguments to beleeve it : so iohn begins his gospel without perswasions , in the beginning was the word , &c. so the apostles commission was , goe and preach that christ is come ; he that beleeved shall be saved , he that beleeves not , shall be damned : the word of it selfe is sufficient authority : when the gospel it selfe is thus propounded , then the holy ghost kindles light . and therefore this life begins when as the gospel is propounded , and light kindled ; then this life is wrought . now there are three degrees of working this light by the spirit . first , there is a stirring up of men , to attend to the voyce of christ : many there are that heare , yet attend not . act. 16.14 . the holy ghost opened the heart of lydia , to attend unto pauls preaching . we sow on fallow ground till the spirit opens the heart to attend to the things that are spoken . the second worke of the spirit is to convince and perswade effectually and fully . ioh. 16.8 . the spirit shall convince the world of sinne : that it , it shall convince and perswade thorowly : none can doe this but the spirit . it doth also farther perswade men , that it is good for them to bee convinced , and this is when the knowledge is full ; when as all the corners of the heart are answered , and the minde resolves to practice : hypocrites and civill men are perswaded , yet not fully ; therefore they never practise ; if that one objection of the heart bee unanswered , yee never came to practise . the last worke of the spirit is to keepe this voyce on the heart , that it vanish not . iames 1.21 . the ingrafted word is that which is made able to save our soules , and none else . men may attend for a flash , but the spirit must ingraft the word into the heart ; which as a sprig ingrafted , growes bigger and bigger , and hath fruit from the sap : other men having truthes not fastned on them , they grow weaker and weaker . to understand fully what this voyce of the sonne of god is ; yee must know that there is a double voyce . first , an outward voyce of the word which all heare . secondly , an inward voyce of the spirit . this i collect out of esay 6.9 . goe to that people and tell them , heare yee indeed but not understand ; see yee indeed , but not perceive , that is , they shall have an outward hearing , an outward knowledge , but not an inward . there is a common knowledge which all these have , who live in the church : and there is a knowledge that is onely proper to the saints which saves them . the differences twixt these two knowledges ; that of hypocrites , of them in sixth of the hebrewes ; twixt common knowledge , and effectuall knowledge that is wrought in the hearts of the elect , are these . first , common knowledge is confused and generall ; this is distinct , inward and particular : that is , the voyce of the sonne of god , speaking in the ministry to all , may breed a knowledge of truths in men ; yet they apply them not to their hearts , and the turnings of them , heb. 4.11 . the word is sharper than a two edged sword , discerning the thoughts and intentions of the heart , piercing even to the deviding asunder the soule and spirit , and of joynts and marrow : that is , that word of god that is lively indeed ; that voyce of god that is effectuall to salvation , it is sharpe , it strikes not in generall , but enters the inward parts . a staffe cannot enter the flesh , it may bruise it ; but the voyce of christ enters like a two edged sword , discerneth twixt morrall vertues , and supernaturall things wrought by the spirit ; it distinguisheth exactly twixt the rectitude and obliquity of mens hearts : this is proper onely to the saving knowledge of the word . as nothing is hid from god , but it is naked to his sight ; so it is to his word : see if the word be distinct to you , else you know nothing . a man never knowes any thing , till he knowes the elements , parts and grounds of it : the voyce of the sonne of god onely makes you know things thus particularly . so in other things yee know not till you know particulars . aristotle saith , a man is not a physition , that knowes things in generall , in the grosse , but hee that knowes them in particular . this is not to be a physition , to know that such dry meates are good for a moyst stomacke , unlesse he also know dry meates and the symptomes of a moyst stomacke : so it is in the knowledge of the word . to know what regeneration is , is not enough , except yee know the parts , the kinds and signes of it . to know that none are translated from death to life , that love not the brethren , is not enough , except yee know the brethren and love them . to know , that hee that is in christ hath crucified the flesh , with the affections and lusts of it , is nothing , except yee know that yee your selves have crucified it . this particular knowledge is it that makes manifest to a man the secrets of his owne heart , 1 cor. 14.25 . that is , the voyce of the sonne of god , discerneth the secrets of the heart , to know things particularly that are in it . the sheepe distinguish the voyce of the sheapheard , from the voyce of a stranger : when men come to heare , they heare the voyce and distinguish not the sound , because they want this particular knowledge . secondly , this hearing of the voyce of the sonne of god workes a quicke sence , in the hearts of those that heare it , that the outward voyce doth not : and this followes the former . let knowledge be particular , it workes quicke sence . heb. 4.11 . it is called lively in operation : now life consists in quicknesse , and motion ; the voyce of christ speaking effectually breeds quicknesse . sola individua agunt et sentiunt , a knife in generall cuts nothing , the particular knife cuts . to know in generall you are sinners , have corrupt natures , offend in many things , workes nothing ; it is the reflection on the particular lives that workes , this makes men tremble . act. 2. peter having told the iewes that they had crucified christ , that pricked them at the heart . as of sinnes ▪ so is it of comforts , particular comforts worke . if one can say , i am thus and thus , then comfort followes : so particular threatnings make men sensible . when god said to adam , hast thou not eaten of the tree whereof i said thou shouldest not eate ? this made him feare . the word doth breed a quicke sence : they who have not this true voyce sounding to them , esay 6.9 . in hearing they doe not heare , and seeing they doe not see ; their hearts are fat , their eares heavy , and their eyes shut . rom. 11.8 . god hath given them the spirit of slumber ; that is , when as men heare this voyce in a common manner , they are as a man in a slumber : it stirres them not : their hearts are fat ; that is , they are sencelesse : for fat is without sence . the property of them that heare in an ineffectuall manner is this ; they have a spirit of slumber , they are as one hearing a tale , when as his mind is other where . if the things propounded were naturall , they would heare them well enough ; but they are spirituall , therefore they are dull of hearing them . thirdly , which followeth the second , those that heare the voyce of the sonne of god , have experimentall knowledge , the other is but speculative . 1. cor. 2.6.9 . wee preach wisedome to those that are perfect : such wisedome , as eye hath not seene , eare hath not heard , neither hath it entred into the heart of man ; but god reveileth it to us by his spirit : that is , the cheefest in knowledge , have not seene with their eyes , or heard with their eares ; but those that heare the voyce of the sonne of god , have an experimental knowledge which others have not . this experimentall & saving knowledge hath triall 1 ioh. 2.13 . i write unto you fathers , because you have knowne him that was from the beginning : expound this with the 33. of ezekiell , 33. when this commeth to passe , then shall yee know that a prophet hath beene amongst you : that is , when i shall doe this , they shall know experimentally that there was a prophet amongst them . 1 ioh. 5.49 . wee know that we are of god ; that is , wee know it experimentally ; they can say of this , as it is said in the 1 of ioh. 1.1 . that which we have heard , that which we have seene with our eyes , that which wee have looked upon , and our hands have handled of the words of life , declare we unto you . david takes it as peculiar to himselfe , psal. 9.10 . they that know thy name will trust in thee , for thou lord hast not forsaken them that seeke thee : that is , they that experimentally know thee will trust in thee , for thou never faylest them that trust thee : they know it by experience . 1 pet. 2.3 . desire the sincere milke of the word that you may grow thereby , if yee have tasted that the lord is gracious . we find in the saints a longing after god ; they desire him , which others doe not : thus did david : moreover they have assurance of salvation , which others have not ; and this assurance comes from hence : optima demonstratio est a sensibus ; the best demonstration is from sence ; as he that feeles the fire hot knowes it best ; tasting breeds longing ; assurance from experience breeds certainty . fourthly , effectuall knowledge that is bred by the voyce of the sonne of god , makes men approve and justifie the wayes of god , makes them to relish them : this followes the other ; when men have tryed them they approve them , ioh. 6.63 . the spirit quickens , the word profiteth nothing ; the words then that i speake , they are spirit and life . christ having spoken , that his body was meate indeed ; many were offended at it : then hee said , the spirit doth quicken , that is , yee accept not my words , because yee have not the spirit , yee have but flesh , that is a common knowledge ; my words are spirituall , and you are carnall , therefore they doe not relish you . these words are otherwise interpreted by some : that is , these materials profit nothing without the spirit ; but the other is undoubtedly the meaning , for so it is through the scripture : the spirit profits , that is , saving knowledge wrought by the spirit : men not having it , doe not approve it . it cannot be otherwise ; where the voyce of christ doth sound effectually , there they justifie this : wisedome is justified of her children , luk. 7.35 . rom. 10.15 . how beautifull are the feete of them that preach the gospel of peace ? that is , they see such beauty in the wayes of god , that they are beautifull to them , they are vile to others . the scripture often toucheth this , that when as there is but a common knowledge , men relish not the word , rom. 8. they tast not the word : the spirituall part of the word crossing them , is bitter to them . 2 cor. 2.15 . the word is compared to a sweet savour ; to many it is not so , to some it is the savour of death to death : it is a savour diffused through the house , they abhorre it , and being guilty of death it leades them to death : in others it is the savour of life ; that is , they smell a sweetnesse in it , it brings them to life , to heaven ; the word being powerfully taught , there comes a savour : some smell sweetnesse in it , others otherwise . luk. 2.35 . when christ shall come , the hearts of many shall be opened , to approve or disapprove him : therefore he is the fall and rising of many : so when he came , some said he was a good man , others that he was a divell : some said that the apostles were good , some that they were bad : see how yee approve the word in its selfe , and as it is expressed in mens lives . fiftly , if it bee a right knowledge , it breeds holy affections ; the other doth not : this followes the other . if men justifie the word , then they affect it . it s a generall rule , that all full perswasions draw on affections : let it bee but a perswasion in habit , it stirres as the habit is . 1 thes. 1.6 . my word was to you not in word but in power , because it did worke in you joy in the holy ghost . ier. 23.29 . comparing the word of true and false prophets together ; my word is as fire , saith god , and as the hammer that breaketh the stone : it is the powerfull word of it stirres your affections . luke the last , christ speaking to the disciples that went with him to emmaus , their hearts burned within them : they were full of holy affections . consider if yee have those holy affections . holy affections in the scripture are ascribed to this knowledge : every where , where men heare , they know aright , psal. 112.1 . blessed is the man that feareth the lord , that delighteth greatly in his commandements , psal. 1.2 . blessed are they that delight in the law of the lord : see whether there be holy affections in you : felix did tremble at the word ; so the second ground received the word with joy , but not with holy joy . but how shall we distinguish them ? i answer , that if your joy bee holy joy , afflictions will not put it out : if your joy bee carnall joy , persecution puts it out : but joy in the holy ghost is not put out by the contrary . sixtly , that knowledge which is lively brings forth action ; it is powerfull in mens actions , it is active and mighty in operation . heb. 4. it workes in mens hearts and lives mightily , to overcome all contraries , esa. 6.10 . make the heart of this people fat , make their eares heavy , and shut their eyes , least they see with their eyes , and heare with their eares , and understand with their hearts , and convert , and bee healed ; that is , let them have such a common knowledge as civill men and hypocrites have , and no more ; least seeing aright , they understand with their hearts and be converted , and they bee healed . seeing with their eyes , is meant seeing with this knowledge , which if they see with , their hearts will bee wrought on : their hearts being wrought on , they are converted , then they are healed . this followes on the other . let the affections be stirred , they are the immediate principles of action ; what one aff●cts hee doth ; these are tyed all on one string : flashy affections , flashy actions . ioh. 6.45 . they shall all bee taught of god , ; every man therefore that hath heard and learned of the father , commeth to mee : that is , every one that heareth this true voyce of the sonne of god , comes to mee , that is , they breed actions whereby they come to me . see if your knowledge bee operative . iam. 1.22 . distinguishing of hearers , he saith , be not hearers but doers ; if yee finde not this change , christ hath not spoken to you . but in the saints are many defects in their actions , ergo actions follow not hearing and knowledge . to this i answer , that as their actions are weake and faint , so their knowledge is weake heb. 12.5 . they often forget and must bee put in mind . 2 pet. 1.13 they must be stirred up by putting them in remembrance of those things which they have forgotten . secondly , this faile is from some doubt within , from some shaking : when as you see a defect in actions , or affections , it is because you want this convincing knowledge . the way to stirre up affection and action , is the word , which increaseth this operative knowledge . if it be so , that the voyce of the sonne of god is the onely meanes to translate men from death to life , let us examine our selves , whether wee have heard the voyce of the sonne of god , or no ? if we have not , then let us know our cases , and be humbled : they that have not heard it are dead . consider it is your distinct knowledge , not a knowledge in grosse or generall , that inlivens you . know ye the passages and working of regeneration and repentance ? find yee the word as fire , and as a hammer ? the word is in its nature , and will be found so of them that receive it aright . have yee an experimentall knowledge ? approve yee gods image , his waies in the word , or in the lives of the saints ? doe yee justifie wisedome ? are your hearts opened at the hearing of the word ? doe yee like it ? at christs comming many hearts were opened , because then his word came , and it opened many mens hearts , shewed them what they were . how doe yee affect the word , and image of god in the lives of the saints ? how doe yee finde holy affections in them ? blessednesse goeth alwayes with them . affections are alwayes a signe of this , have yee received the word with them ? have yee sorrowed for your sinnes ? doe you delight in god ? this will beget holy affections which will last ; afflictions put them not out , holy joy is not damped with afflictions , carnall joy is . what are your lives and actions ? if yee seeing others holy , ye cannot doe as they doe , this voyce hath not spoken to you . all that heare christs voyce will come and be doing . iam. 1.22 , if doing , be joyned with hearing , if yee are doers as well as hearers , this voyce hath spoken to you ; if your practise bee not joyned , yee are deceived . if yee finde upon examination that yee have not done it : remember that christs sheepe heare his voyce ; yee may therefore feare yee be lost sheepe if yee heare it not . hee that hath an eare heares the gospel ; if it be hidden , it is hidden to those that perish : where men live in ignorance and heare not , god regards not it so much : that 's not the time of triall : have ye the word as wheate with chaffe , it trieth not ; but the word comming with authority , and not as the scribes ; when christs voyce sounds in the word , see how yee are affected : if yee heare not ye are dead . cant. 2. christs comming is compared to a spring time , wherein the flowers appeare on the earth , and the birds begin to sing , and the trees put out their greene fruite : that is , when christ makes himselfe knowne , it is spring time : doe you spring when the word comes , when the messages of salvation are made knowne unto you ? if not , yee are dead . our end in speaking this is not to trouble you , but to bring you to salvation . i will therefore shew you what keepes men off from hearing christs voyce , that knowing the impediments yee may remove them . the impediments are seven . the first , is selfe-wisedome ; this is a great impediment from hearing the voyce of the sonne of god : selfe-conceitednesse hinders men much , because it breeds a despising of the wayes of god. 1 cor. 2.4 . the naturall man receiveth not the things of the spirit of god , for they are foolishnesse with him : therefore 1 cor. 3.18 . if any man seeme to be wise in the world , let him become a foole that he may be wise : that is , let him lay aside that wisedome which begetteth pride in our hearts . michals disposition is in every one of us more or lesse , shee despised david : so men chalke out a way to themselves , in which they will goe , they will seeke their owne wayes , and will not be subiect to the law of god. rom. 8.7 . the carnall mind is enmity with god , for it is not subject to the law of god , neyther indeed can it be . 2 cor. 10.5 . speaking of imaginations , saith , that men with them build up themselves against god , and will not alter their courses . the greatest opposition is in mens minds : take a man that hath a true opinion , it is easy to remove his lusts , but false iudgements are as bulwarkes against gods wisedome . men will doe thus and thus because they thinke their state is good . the scribes and pharisees came not to christ , luk. 15.1 . but publicans and sinners came : so it is with men now , doe wee lay open their sinnes unto them , yet they will not be perswaded : men will bee righteous of themselves , and will not bee perswaded that christ must bee made unto them righteousnesse , and redemption , and wisedome . this opinion of our selves is a great impediment , this contemnes the way of god , and fashions out our owne wayes ; this contenting of our selves with our present estate makes men erre : therefore psal. 119.21 . cursed are the proud that are alwayes erring from thy law : sel●e conceite makes men erre , the second impediment is custome : men have beene used to such wayes , and will not alter them . ioh 4.12 . the woman of samaria was much held off with this argument . christ comming to teach her the doctrine of salvation ; art thou greater , said shee , than our father iacob that gave us this well ? this opinion that our fathers have gone this way , and it is transmitted to us , hinders men much ; men cannot indure newnesse . lot is taxed for this by the sodomites , gen. 19.9 . this fellow came in to sojorne here , and will he now be a iudge ? so act. 17. paul preaching at athens , the athenians asked , what new doctrine is this that thou preachest ? men being accustomed to a way , it winns their opinion ; men having once judged , are loth to iudge againe : custome winns their affection . change is troublesome : men having gone long in a course they will still plod on in the same tract . custome of our fathers , or country or place where wee are , our owne custome makes us loath to forsake it . thirdly , similitude is a great hinderance . exod. 7.22 . pharaohs heart was hardned because the magicians did the same miracles , that moyses and aaron did ; so similitude hinders men from imbracing the wayes of christ , and god. men seeing papists austerity like our mortification , their sufferings like true martyrdome , they are perswaded of their wayes , as we are of ours : so for civility , when as men see it so like religion , as a sparke is like the fire , they imbrace it : all deceit is from similitude , false wares having the same dye that true hath , deceive the buiers : so falling starres are like other starres . when wee see some men that professe religion to be false hearted , we thinke all are so : wherefore phil. 1.10 . the apostles prayes , that they might abound in all knowledge and judgement to discerne of things that differ : this proximity makes us deceived . fourthly , false experiments hinder us much ; some experiments of the workes of god , that should draw us nearer to him , if wee make false use of them , make us farther from him ; as if god afflict and restore againe , or keepe us from affliction , our hearts are hardened . exod. 8.15 . when as the froggs were removed , pharoah his heart was hardned : rest made him harden his heart : so many times it makes men slight the word , and afflictions which god layes on them . we may see this in souldiers and mariners ; none more ready to contemne dangers than they , because they have often escaped ; they delude the workes of god that should draw them to salvation . rootes will make the weeds grow againe , not being taken heed of : the long suffering of god should draw us to repentance , but it doth not so : 2 pet. 3.3 . in the last time shall come mockers , walking after their owne lusts , and saying , where is the promise of his comming ? for all things continue as they were from the beginning of the creation ; that is , men shall feele nothing , apprehend nothing ; judgements being beleeved they second the word , being eluded , they hinder us and it . the fift impediment is ignorance ; men know not the wayes of god , therefore they doe not imbrace them . ioh. 4.10 . if thou hadst knowne the gift of god , and who it is that speaketh to thee , thou wouldest have asked of him . there is enough in religion to make men love it , if they knew it : there is vertue in it , there is beauty and profit in it . esa. 57. there is a peace in it ; all the wayes of it are wayes of pleasantnesse : there is honour in it ; old age is honourable with righteousnesse . but mens hearts are full of darkenesse ; they see not , neyther doe they understand it . 2 pet. 2.12 . they speake evill of the things they know not ; it s true they know the things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they know them not experimentally and really , and that deceives them , 1 cor. 8.2 . if any man thinke hee knoweth any thing , he knoweth nothing yet as he ought to know . one may know all things , and yet know nothing , as he should : ignorance deceives many , it makes them to measure religion by a false rule , and common opinion . acts 24.14 . it is called heresy ; when yee iudge of it by externall shewes , all basenesse is outwardly in religion , it is like a costly thing covered with straw : christ was hid under a carpenters sonne ; preaching under the name of foolishnesse : so our ignorance in attributing things to false causes keepes us off . if the gospel be hid , it is hidden to those that perish ; there is a double ignorance ; privative , and positive ; that is it , by which the god of this world blinds men , breeding a false perswasion of good , and a good perswasion of evill . the sixt impediment is in-consideration : men doe not consider the things they might know : if men would deduce one thing from another , and doe that they know , they might be brought to god. deut. 29.2.3 . yee have seene , saith moyses , all that the lord did before your eyes , in the land of egypt , upon pharoah and his servants ; yee have seene those great signes and miracles which he did , yet the lord hath not given you an heart to perceive , and eyes to see , and eares to heare untill this day : that is , yee have not profited because yee have not considered . we thinke if that we had lived then , wee had beleeved , yet we see how few of them did beleeve : we beleeve the scriptures , yet what inconsequency is there in mens lives , because wee doe not consider things . consideration helpes to perfect mens actions ; it is a circular line ; one part helpes the other . if we looke backe and examine our actions , it helpes ; want of it hinders . what is repentance , but consideration ? ier. 8.6 . no man repented him of his wickednesse , saying , what have i done ? want of this keepes men from salvation . 2 chron. 6.37 . if they bethinke themselves in the land whither they are carried away , and turne and pray unto me , in their captivity , saying , we have sinned , we have done amisse , and dealt wickedly ; then i will heare . so ier. 8.6 . god harkned whether any would say , what have i done ? men goe on and consider not . hosea 4.11 . whoredome , and new wine , steale away their hearts ; that is , it makes them not to consider . mark. 6.52 . they considered not the loaves , therefore their hearts were hardned : they were fearefull in the ship , because they considered not the miracle of the loaves . the seventh impediment , is a certaine stifnesse and obfirmation of minde , whereby a man is setled to continue in such a course that is pleasant to him , and all that crosse him in it are enemies to him . rom. 8. the flesh is not subject to the spirit , it crosseth it : one reckons not a man his enemy unlesse hee crosse him . it must be so ; every creature as long as it hath a being , opposeth that which is contrary to it : so every man that delights himselfe in such or such a lust , will not be circumcised , cleansed and washed from it , he will not have christ reigne over him ; he will have his elbow roome . those men that are not translated from death to life , they count the wayes of god eyther vanity or folly , and will not submit unto them , nor yet heare christ voyce . now the meanes , the helpes , and wayes to breake through these impediments , and to receive the word with profit , are these . first , to heare profitably , that the voyce of the sonne of god be not a common voyce , but peculiar , take that rule which is set downe , luk. 8.18 . take heed how you heare . christ gave that admonition to his hearers , and i give it to you : looke to your selves , take heed how yee come to heare the word ; doe it diligently : the reason of this is added in the same verse : for unto him that hath shall be given , & from him that hath not , shall be taken away even that which he seemed to have : that is , if yee heare and get a little knowledge , yee shall have more : he that yeeldeth some fruits , shall bring forth more : hee that doth some things , shall doe more , god will blesse you . but from him that hath not , shall bee taken even that which he seemed to have : that is , your hearts shall be hardned , and that common knowledge which you have shall be taken away . ioh. 15.2 . every branch that beareth not fruite god cuts downe . god lookes into a congregation to see who doth make conscience of hearing ; those that doe , he purgeth ; but those that profit not , he curseth : he takes not away their lives , but their graces , makes them wither in the inward man , and so he comes to death . luk. 19. he that had ten talents , he that had most , had more given him : to practise a little is the way to get more . the talent is taken from him , who did not use it , and given to him , that had most talents . there are two rewards for him that useth the talent well . first , hee shall have more . secondly , he shall be ruler over ten cities ; he shall have comfort here , and hereafter : he shall have more comfort and grace . see how he dealt with nathaniel , iohn 1.50 . because he confessed christ to be the sonne of god , and beleeved because christ saw him under the fig-tree , which was but a small thing ; christ tels him that he shall see greater things than these . ioh. 7.17 . if any man will doe his will , he shall know of the doctrine whether it be of god : that is , if yee practise according to your knowledge , you shall know more , it shall be confirmed to you . let men know and not practice , then rom. 1.21.21 . because when they knew god , they glorifie him not as god , neyther are thankfull , therefore god gives them up to uncleannesse , thorow the lusts of their owne hearts , to dishonour their owne bodies betweene themselves , and to worship idols ; as he dealt with the gentiles . so in the 2 thessa. 2.9 . because they received not the love of the truth ; because they heard much , and did not imbrace it , god gave them up to strong delusions to beleeve lyes . see it by experience : when as men play with their knowledge , god gives them up to heresies . the spirit of god will not strive long with them . god hath commanded us , not to cast pearles before swine ; and will hee himselfe doe it ? consider what yee doe in every doctrine of salvation , that is preached to you ; yee eyther relish it , or not ; yee obey it , or disobey it ; yee taste it , or disrelish it : if yee taste it not , it is a savour of death unto death ; that is , it brings death and leads to hell : if yee savour it aright , it brings to heaven . there is no true doctrine , but the not obeying of it bringeth something to your damnation . when the savour of christs knowledge is made manifest , nor receiving it , yee reject it , and it brings a curse . heb. 6.7.8 . the earth which drinketh in the raine which commeth oft upon it , and brings forth hearbes meete for him by whom it is dressed , receiveth a blesssing of god ; but that which bringeth forth thornes and briers is rejected , and is nigh unto cursing , whose end is to be burned : that is , the word is as raine , it makes hearbs and weeds to grow : if hearbs grow , god doth prosper it more : if it fals upon rockes it withers more and more ; god doth curse it . it is not in the knowledge of divinity as in other sciences : in them yee may neglect a yeare or two , and get it againe ; but it is not so in this ; yee will not be able to returne againe , yee are neare a curse , yee cannot redeeme it . see what followes in the neglecting of the word , in the 2 chron. 36.15.16 . god sent his messengers rising up early , &c. because he had compassion on his people , and on his dwelling place . but they mocked the messengers of god , and despised his word , and misused his prophets , untill the wrath of the lord rose up against his people , till there was no remedy . grace may stand with infirmities before they are revealed , but being reveiled the light discerneth them . if men refuse , god indures it not . act. 17.30 . the times of that ignorance god regarded not , but now take heed , the gospel being reveiled ; god will beare no longer . before iohn baptist came , the axe was not laid to the roote of the tree ; but as soone as he came , it was ; because then the gospel was made knowne ; he revealed the truth . when the truth is once revealed , if men doe not then receive it , god indures it not . heb. 3.13 . to day if yee will heare my voyce , harden not your hearts . god will not stay longer than this day . there is a day , ( when it is we cannot prescribe ) after which god will not offer grace : but commonly we see that men being of the age of discretion , & having the way shewed , if they neglect it then , they cōmonly perish . god hath a secret time , the iewes had their day ; but because they accounted themselves unworthy of everlasting life , paul did turne from them to the gentiles , act. 13.46 . saul had his day , hee had common gifts and profited not , therefore god forsooke him . so israel had their day , but when they neglected it , god bids ieremiah not to pray for them . consider what you have heard of the sacrament , that yee may not absent your selves from it , in the places wherein you are , without weighty affaires , which will excuse you before god : so for the sabbath ; you know it should bee kept ; because it is holy ; and if it be holy i would aske you this question ; whether it bee holy in whole , or in part ? if all of it be holy , it is not arbitrary , it must be sequestred from common uses . the vessels of the sanctuary are said to be holy , because they were not used but about holy things : so the temple is holy , because it is a place set apart for gods service : so time is holy , when it is bestowed on holy things , holy thoughts , holy duties ; consider that it is holy , and that every part thereof is holy ; and then deny if you can , that it is not to be sanctified . some men spend their time in idlenesse and gaming ; most in drunkennesse and disorder , and not as they should . yee have heard of mortification ; yee have heard the doctrine of changing from death to life ; apply them , and take heed how you heare ; yee that heard it negligently shall grow worse and worse . the second meanes to heare profitably , is that which is set downe in the 1 thess. 2.13 . that is , to receive the word , not as the word of man ; but as the word of god. this makes the word of christ effectuall , to heare it as the word of god : that is , consider whose word it is . consider the ground of it , that it proceeds from god who is present , god is there and we speake in his stead : god spake to the israelits in mount sinay , and would have continued for any thing we know , yet the people desired that moyses should speake unto them . wee beseech you in the stead of christ , to be reconciled unto god. this is of much moment , to heare it as gods word : morrall truths may build you up in morrall vertues , and may be profitable to that purpose ; but they will not breed spirituall life ; that the word onely doth , being received as the word of god. iohn 6.65 . when as christ demanded of the twelve , whether they also would goe away ? peter made this answer ; lord , whither shall we goe ? thou hast the words of eternall life . a man is not a living man , but by conjunction betwixt god and the soule : god is to the soule , as the soule is to the body , he puts life into it , and is conjoyned to it by his word when it is thus received . the word comming as from god , wee doe that which is commanded us , because god will have us doe it : and then wee doe it simply and sincerely , so that god accepts it ; wee receive it as the word of god , it breeds life within us : when we receive it with faith , with full assurance , then it comes from god , then it comes in power and in the holy ghost , and makes us become followers of christ , 1 thess. 1.5 . when we receive the word of god , it workes effectually in us . 1 thess. 2.13 . when we receive it as from god with full assurance , it begetteth life in us . to live is to have sence and motion , to be acting : the receiving of the word with full assurance , makes us active ; the beleeving of it sets men on worke 2 chron. 25.5.6 . 10. when as amasiah beleeved that god would not be with him unlesse hee sent away the israelites , then he sent them away and not before . caleb and iosuah did beleeve , therefore they followed god constantly . abraham offered up his sonne isaack , because he beleeved god , that he could give him another sonne , or raise him out of ashes againe . let a man be perswaded that such a thing will hurt him , or that such a thing will doe him good , he doth the one and leaves the other . receive therefore the word with full assurance , consider what is delivered , if it be the word or no ; consider that it which yee heare , is eyther the word or not the word , it belongs to me or not . men take things overly , and are not rooted and grounded in faith , and that makes them heare unprofitably . see then if your particular actions agree with the word , so yee shall be rooted in faith ; this makes the word a word of life . the third rule and meanes to heare with profit , is that which is set downe of the fourth ground , in the parable of the seed in the eight of luke , the 15. verse , that is , to receive the word with honest and good hearts ; having heard the word to keepe it , and to bring forth fruite with patience . heare the word with honest hearts ; this is done when as a man is resolved to practise whatsoever god will reveale ; when he hath no reservations or exceptions to himselfe ; when hee is resolved to practise what he heares with an humble heart : being humbled wee will doe this , and not before . the fourth ground was humbled ; men will not heare this because they are proud : now pride is an evill disposition in the creature , whereby it exalts its selfe above its measure : there is this fault in men , they will picke and chuse in the wayes of god. the last ground will onely part with all for christ. act. 9. when as paul was humbled , hee then cried out , lord what wilt thou have me to doe ? i will doe or suffer any thing for thee , and he was as good as his word . so act. 2.32 . the iewes being humbled cried out , men and brethren what shall wee doe ? wee will doe any thing to bee saved . so act. 16.30 . the jaylor being humbled , demanded of paul what he should doe to be saved ; when as a man is thus disposed , god will teach him , psal. 25. god teacheth the humble his wayes : man himselfe will doe so ; if he see one willing to learne , he will teach him : the secrets of the lord are revealed to those that feare fear● him ; to those that stand in awe of him , and dare doe nothing against him : hee reveales his peculiar truths in a peculiar manner to men , those things that are effectuall to their salvation : bring therefore humble hearts , ready to obey . but you will say ; we doe obey and practise what we doe heare . i answer , that yee may be deceived as they in the fift of deut. they said they would obey , but god saw that there was another heart in them than what they said : therefore god said ; o that there were such an heart in them , that they would feare me , and keepe my commandements alwayes , that it might goe well with them and their children for ever . so iohanan and the other captaines , ier. 42.20 . desires ieremia , to goe to god , to know his will , and they would doe whatsoever he should say , whether it were good or evill . but ieremiah tels them that they did but dissemble in their hearts ; he knew they would not do it . looke to this in the acts and the effects : what have you done when the word crosseth you in your aymes , estates , names , friends ? if you have disobeyed it , then eze. 14.4 . the word is made a stumbling blocke , and your iniquities before your face , and the lord will answer you according to the multitude of your idols . god will answer such men according to their comming , as they come with false hearts , they shall be dealt withall accordingly . come then with hearts resolved to practise whatsoever is spoken , and desire god to make it effectuall to savation . the fourth meanes to heare the word , and the voyce of christ profitably , is to lay up what you heare : let it abide with you and continew with you . this rule is prescribed by christ himselfe . ioh. 15.7 . if yee abide in me , and my words abide in you , yee shall aske what yee will , and it shall be done unto you : when yee attend to the word , if yee are affected with it but for the time , it is nothing ; except it continue with you it will not profit you ; you must doe as mary did ; shee layed up all the sayings that shee heard of christ , and pondered them in her heart , luke 2.51 . the disciples often questioned of christ , which proves , that they pondered his words in their hearts : so the nobles of berea , they searched the scripture : so iacob he noted the saying of ioseph and laid it up : yee doe not heare thus if you doe but lend your eares for the time , if yee worke it not upon your affections , yee profit not . the reason why there is so much preaching , and so little profit , is for want of this . there are two kinds of ill hearers : the first are such as heare as swine , and trample all they heare under feete ; the second , such as heare as dogs , snarling at the doctrine : if yee offend in eyther of these , yee heare amisse . of all the foure grounds that was worst which received not the word . when men heare the word there is more than a naturall forgetfulnesse in them , the divell helpes it . iam. 1.23.29 . he that heares the word , and recals it not , or practiseth it not , is like one that beholdeth his face in a glasse , for hee beholdeth himselfe and goeth away , and straight way forgetteth what manner of man he was : yee must recall it before yee can practise it , else yee will be like to those that behold their face in a glasse , and wipe not away their spots . be not therefore forgetfull hearers : and for this , first recall and repeate what yee have heard when yee are gone : secondly , practise it afterwards ; there is a blessing promised to mindfull hearers , there is a curse denounced against those that are forgetfull . ioh. 13.15 . if yee know these things , happy are yee if you doe them : but there is a curse for you if you doe not profit ; god will make you to heare and will not give you his spirit . regard to prize the word if yee will not be forgetfull . rom. 1.28 . those that did not like to reteine god in their knowledge , those that did heare the word and not regard it , god gave them up to a reprobate sence , to an injudiciousnesse , to doe those things that were not convenient , not being able to profit by it . the ancient fathers much professed the repetition of sermons , and one of them used this similitude : a man that comes into a pleasant garden , he will not content himselfe with the present sent onely , but he will carry some of the flowers home with him ; so in a cold day , a man will not be content to heate himselfe at another mans fire , but he will carry some fire home with him to keepe him hot at home . so doe yee when yee come to heare the word ; carry home some flowers of it with you , carry some fire home with you , to heate and warme your hearts . god regards not flashes and moods , and such negligence in performing of holy duties as will not warme their hearts . men are like a sive in the water : it is full whiles it is in the water , but being taken out of it , it hath nothing ; it is not the hearing of the word of god , or the doing of it negligently that will profit , if yee heare it onely pro forma , and negligently : it doth then no good , but it brings gods curse upon you . gods curse is on many , they grow not in knowledge or grace for want of diligence ; wherefore in the 2 pet. 3.17 . the apostle bids us beware least being led away with the error of the wicked , we fall from our owne stedfastnesse : to prevent this , grow in grace , and for this purpose grow in knowledge , for then yee grow in grace . the fift meanes to heare profitably , is to prize the word and the voyce of christ speaking to the heart : pray earnestly for it that yee may seeke it earnestly at gods hands , beseech him to speake to your hearts : your hearing is nothing without this : it is the great sheapheard of the flocke that must feede you . it is his spirit that must teach you . therefore when as you come to heare , pray earnestly to god to speake unto you by his spirit . it is the spirit that quickneth , ioh. 6.63 . the word is spirituall , and wee are carnall ; therefore wee must pray for the spirit to helpe us for to heare : the spirit is not bestowed without prayer . actes 1.14.15 . god promised to give his spirit to his apostles , yet they continued long in prayers ere he gave it them . luk. 11.13 . god gives not his spirit but to such as aske it , to such as continue praying , asking and knocking . david prayes to god , to open his eyes that he might see the wonders of his law : men may heare the word , yet god opens not their eyes without seeking to him . god speakes unto you by his ministers . paul and apollos are yours ; wee are the ministers of god for your sakes ▪ for your service : if god open the dore of utterance , it is not for our sakes but yours , that you might seeke the w●ord at our mouthes and beleeve . acts 14.1 . a 〈◊〉 company of iewes and gentiles beleeved by h●●●ing the word preached , and receiving of it . the world receives not the spirit , because they seeke it not , iohn 14.17 . we in preaching , can doe nothing ; it is the spirit that must doe it . 2 cor. 3.18 . wee can shew you the image of god , but it is nothing to you if yee be not transformed into the same image from glory to glory : and it is the spirit that must thus transforme you . conclude therefore with god in prayer , let not him deny you ; one word from him is more then a thousand from us . god fastning his word upon your hearts it changeth you ; without him we preach in vayne . the sixt meanes to heare profitably , is to come with vacuity of minde , free from all things that hinder ; else we sow but amongst thornes , ier. 4.4 . we speak to men prepossessed : the seed fals on fallow ground ; we speake to men , whose hearts are full of lust , they have a noyse of businesse within them ; and so they heare us not , because their hearts are fore possessed . the arrowes head being in the wound , it is in vaine to lay plaisters upon it : therefore iam. 1.24 . when as wee came to heare the word , we are commanded , to lay aside all superfluity of naughtinesse , and to receive with meeknesse , the ingrafted word which is able to save our soules . doe in hearing the word as men doe in grafting ; cut off all superfluous branches ; come with empty minds ; attend to the matters of grace . men who have full stomacks god feeds not ; he feeds the hungry , others are sent empty away , they are alwayes hearing but never profiting . i should speake now to ministers and people : to ministers , that they speake in the voyce of christ , that , they speake as he did ; not in wisedome of words , but in the evidence of the spirit ; to the people ; that they must heare them by whom christ speakes : those who have livings to bestow , ought to bestow them on such as speake the words of christ ; they that want his voyce ought to procure such . now if ye will not be at cost for a good minister , it is a signe you lo●e your profit above christ. those that dwell where christs voyce is not , let them remove for they sit in darkenesse and in the shaddow of death , esay 9.2 . if your dwelling be pleasant , if you have bitter waters or no waters at all , you will remove : have not your dwellings then where the water of life is not . if the voyce of christ be the onely meanes to beget life , let men come to it . it is a great fault , men come not to this voyce : hee tha● came not to the sacrament , must be cut off : what shall be done to him that comes not to the word ? want of the word preached is a great misery ; therefore david complaineth much of his case , when he was not able to come to the word . o that i am constrained to dwel in mesech , and to have my habitation amongst the tents of keder . the daily sacrifice being taken away , it was the greatest desolation that could be ; and can men live there with comfort where the word is wanting ? is it a duty to come to heare the word , or it is arbitrary , to come or not to come ? if it be arbitrary , then yee performe but a will-worship , when yee heare it ; if a duty , then yee must heare it constantly , and enquire where it is to be had . but you have excuses . to this i answer , see how yee can excuse your selves to god : how angry was christ with those that came not to the marriage ? that is principally meant of comming to heare the gospell . it is a despysing of god and his ordinances not to come ; it is a contempt which brings sorth a curse , which brings a judgement that is like the sinne . those that despise you , despise me , saith christ ; the word is the power of god to salvation : there is no salvation without faith , and there is no faith but by hearing . faith comes by hearing : he that heares not you , heares not me , saith christ. therefore if you heare not this voyce of the sonne of god , take heed lest he heare not you at last . finis . notes, typically marginal, from the original text notes for div a09963-e150 doct. 1. ob. answ. the kinds of spirituall death . the symptomes of true death . ob. answ. ob. answ. the degrees of spirituall death . object . answ. 1. answ. 2. ob. ans. ob. ans. ob. answ. ob. ans. ob. an. ob. answ. vse 1. quest. answ. the characters of those that are spiritually dead . quest. ans. the markes and signes of those who are spiritually dead . object . answ. objest . answ. object . ans. vse 2. vse 3. vse 4. * the sacrament is administred twice every terme , and sometimes thrice . doct. 2. quest. ans. quest. answ. esay 53. quest. answ. object . ans. vse . vse 2. quest. answer . vse 3. signes of spirituall life . object . answ. object . answ. object . answ. object . answ. luke 15.13 . to 20. iohn 3.7.8 . the meanes to get this spirituall life . object . answ. object . answ. object . answ. object . 3. answ. object . 1 cor. 15 , 45. to 50. ioh. 1.16.17 . iohn 15.1 , 2 , 3 , 4. 1 sam. 10.10 , 11 , 12. heb. 13.20 . ioh 11.43.44 . quest. answ. matth. 11.15 . doct. 3. gen. 9.27 . reasons of the point . ioh. 5.21 . rom. 9.15 . gen. 1.3 . 1 king. 19 : 19.20 . quest. ans. gen. 1.1 . ioh. 1.1 . mark. 16.15.16 . gen. 5.24 . ioh. 10. ● gen. 3. object . answ. object . answ. vse 1. iohn 10.3.4 . 2 cor. 4.3.4 . act. 17.30 . the means how to heare profitablie . object . answ. ob. a●s . a liveles life: or, mans spirituall death in sinne wherein is both learnedly and profitably handled these foure doctrines the spirituall death in sinne. the doctrine of humiliation. mercy to be found in christ. continuance in sinne, dangerous. being the substance of severall sermons upon ephes. 2. 1,2,3. and you hath he quickned, who were dead in trespasses and sins, &c. whereunto is annexed a profitable sermon at lincolnes inne, on gen. xxii. xiv. delivered by that late faithful preacher, and worthy instrument of gods glory, iohn preston, dr. in divinity, chaplaine in ordinary to his maiesty, master of emanuel colledge in cambridge, and sometimes preacher of lincolnes-inne. preston, john, 1587-1628. 1633 approx. 207 kb of xml-encoded text transcribed from 67 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a09981 stc 20235 estc s122552 99857676 99857676 23445 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a09981) transcribed from: (early english books online ; image set 23445) images scanned from microfilm: (early english books, 1475-1640 ; 1392:5) a liveles life: or, mans spirituall death in sinne wherein is both learnedly and profitably handled these foure doctrines the spirituall death in sinne. the doctrine of humiliation. mercy to be found in christ. continuance in sinne, dangerous. being the substance of severall sermons upon ephes. 2. 1,2,3. and you hath he quickned, who were dead in trespasses and sins, &c. whereunto is annexed a profitable sermon at lincolnes inne, on gen. xxii. xiv. delivered by that late faithful preacher, and worthy instrument of gods glory, iohn preston, dr. in divinity, chaplaine in ordinary to his maiesty, master of emanuel colledge in cambridge, and sometimes preacher of lincolnes-inne. preston, john, 1587-1628. [14], 94 [i.e. 102], [2], 26, [2] p. printed by i. beale, for andrew crooke, at the blacke beare in paul's church-yard, london : 1633. the words "the spirituall death .. dangerous." are bracketed together on the title page. the first leaf and the last leaf are blank. p. 102 misnumbered 94. "a profitable sermon preached at lincolnes-inne, on gen. xxii. xiv." (caption title) has separate pagination; register is continuous. a variant has page 102 numbered correctly. reproduction of original in the university of illinois (urbana-champaign campus). library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sin -sermons -early works to 1800. sermons, english -17th century. 2004-04 tcp assigned for keying and markup 2004-04 aptara keyed and coded from proquest page images 2004-06 emma (leeson) huber sampled and proofread 2004-06 emma (leeson) huber text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion a liveles life : or , mans spirituall death in sinne. wherein is both learnedly and profitably handled these foure doctrines the spirituall death in sinne. the doctrine of humiliation . mercy to be found in christ. continuance in sinne , dangerous . being the substance of severall sermons upon ephes. 2. 1 , 2 , 3. and you hath he quickned , who were dead in trespasses and sins , &c. whereunto is annexed a profitable sermon at lincolnes inne , on gen. xxii . xiv . delivered by that late faithful preacher , and worthy instrument of gods glory , iohn preston , dr. in divinity , chaplaine in ordinary to his maiesty , master of emanuel colledge in cambridge , and sometimes preacher of lincolns-inne . rom . 7. 9. for i was alive without the law once , but when the commandement came , sinne revived , and i dyed . london : printed by i. beale , for andrew crooke , at the blacke beare in pauls church-yard , 1633. an excellent treatise of the spiritvall death in sinne . ephes. 2. 1 , 2 , 3. and you hath he quickned , who were dead in trespasses and sinnes . wherein in times past ye walked according to the course of this world , according to the prince of the power of the ayre , the spirit that now worketh in the children of disobedience . among whom also wee all had our conuersation in times past , in the lusts of our flesh , fulfilling the desires of the flesh , and of the minde , and were by nature the children of wrath , euen as others . the scope of the apostle in the former part of this chapter , is , to stirre vp the ephesians to a high estimation of their redemption by christ ; and that hee might the better doe this , hee sheweth ●hem their estate without christ ; that they were children of wrath , and dead in sinnes and trespasses : and that they were dead in sinne , hee proueth , because they walked in sinne : that they walked in sinne , he proveth , because they had amongst them some false guides , which here hee reckons up , and declares them to be these three : first , the world ; ( they walked according to the course of the world . ) secondly , the devill ; ( according to the prince of the power of the aire . ) thirdly , the lusts of the flesh ; ( among whom also we all had our conuersation , in times past , in the lusts of our flesh , &c. ) the first point that we will observe as naturally arising out of the words , is this , that all men by nature are dead in trespasses and sinnes . this point is to be considered of all men , both those which are alive , and quickened out of this lethargie ; and those which are yet dead in their trespasses and sinnes . that wee are thus dead in sinne , it plainly appeares by this reason ; all mankinde were represented in our first parent adam , of whose fall this death of sinne , and of nature , was made a part of the punishment ; now he being the root of us all , and that being dead , all the branches must needs be dead also . it is also plaine by places of scripture : as , ioh 5. 25. the dead shall heare the voice of the sonne of god , and they that heare shall live : so againe , ephes. 5. 14. awake thou that sleepest , and stand vp from the dead , and christ shall give thee light . also in the gospell , our saviour christ saith , let the dead goe burie the dead : that is , let such as are dead in trespasses and sinnes , goe burie those that are dead through sinne . by all which places it plainly appears , that all men by nature are dead in sinne . this men consider not : you would thinke it a gashly sight to see churches , streets , and houses for to lye full of dead corpes : but for to see places full of men spiritually dead , which is farre the worse , is a more gashly sight ; and yet who amongst us is there , almost , that doth consider it ? in this death in trespasses and sinnes , for our fuller understanding of it , i will shew you these five things : 1. what this death is . 2. the kinds of this death . 3. the signes of this death . 4. the degrees of this death . 5. the use to be made of it . first , what this death is . to know this , we must understand that as a corporall death , so a spirituall death hath two things in it : first , as in the naturall death there is a privation of life when the soule is seperated from the bodie ; so in the spirituall death there is a privation of the life of the soule ; namely , the extinction of originall righteousnesse ; by reason of which , a man can neither set hand nor foot forward in the waies of goodnesse ; as paul confesseth of himselfe : for as the seperation of the soule makes the body to dye ; so the extinction of originall righteousnesse makes the soule to dye . secondly , as in the death of the bodie there is a stinking carkasse left , when the soule is departed thence ; so in the death of the soule there is a positive corrupted qualitie left , called the flesh , whereby a man is prone to doe all evill : and therefore they are called dead workes : therefore leaving the principles of the doctrine of christ , let us goe on unto perfection ; not laying againe the foundation of repentance from dead workes , &c. heb. 6. 1. and so againe in the 9. chapter of the same epistle , , and 15. verse ; where it is said , how much more shall the blood of christ , who through the eternall spirit offered himselfe without spot to god , purge your conscience from dead workes , to serve the living god. now it seemes a contradiction that they should be workes , and yet dead ; but yet it is so , because besides the privation of good , there is a positive evill , and stirring qualitie , which is active , and bringeth forth these evill and dead workes . now for the chiefe seat of this death : it is chiefly seated in the minde and understanding , and not in the will. the understanding is primum vivens , & moriens primum ; the first living , and first dead : for although the will bee corrupted , yet whatsoever is in it , is carried through the understanding . and this death of the understanding is such a darkenesse of judgement , as thereby a man esteemes not , but dislikes the wayes of god and goodnesse , and approves the wayes of sinne and wickednesse . and in this facultie of man , the understanding , is this death of sinne chiefly seated ; therefore it it is said , ioh. 1. 4 , 5. in him was light , and that light was the life of men . so also , ephes. 5. 14. the place before mentioned , awake thou that sleepest , and stand vp from the dead , and christ shall give thee light : where hee sayes , not life , but light ; for if there be light , life will certainly follow : so againe , acts 26. 18. to open their eyes , that they may turne from darknesse to light . one would thinke , that in these places it should bee life , and not light ; but it is so put to shew that the chiefest seat of this death is in the understanding . therefore also is it said , be renewed in the spirit of your mindes , rom. 12. 2. and to the same purpose also saith iames , iam. 1. 18. the word of truth begat you : now truth hath a reference to the understanding . and thus briefly have i given you a taste what this death is , and the place wherein it is seated . 2. now it followes that we speake of the kinds of this death ; which for the better handling , and benefit of your memories , i will range into these three sorts : 1 the death of guilt , by which we are bound o-over to eternal damnation : and so in the same manner usually wee say , a man condemned is a dead man. 2 the death which is opposed to the life of grace which is the seperation of grace from our soule . 3. the death which is opposed to the lif of joy and comfort , which is a thousand 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 to you . god joynes with every mans soule , and gives to the most wicked man some seeming life of grace , and some colourable life of comfort ; for else they would indure an hell here upon earth . for the first ; although the wicked have no true grace , yet they have a shadow of it , as is manifest in their morall vertues . so for the second , for comfort , they have some , although no true comfort : for god is the author of comfort , as the sunne is of light ; which all , both good and bad , doe more or lesse participate of , or else they could not subsist : as may appeare by the contrary ; for , when he doth but once with-draw his comfort from us , it is the terriblest thing in the world : an example of this we may see in christ ; when this comfort was with-drawne from him but in sense and feeling onely , it made him cry out , my god , my god , why hast thou forsaken me ? matth. 27. 46. where gods presence is taken away , there is nothing but horror and trembling : and i have knowne such , that in his absence , when his presence hath beene taken away , have had their soules so pressed with horror , that they have said , that if at a thousan● yeeres end they might enjoy the comfortable presence of god , they would thinke themselves th● happiest men in the world . the absence of this , made luther to say , that if all the creatures in heaven and hell should set to torment him , they could not doe it so much as the with-drawing of gods comfort did . alas , poore creatures , now in this world god is not seperated from you , you feele not the torment of this death , but now you enjoy the crepusculum , and day-light of this comfort ; and therefore although it bee now slightly esteemed , and little regarded , yet when that day shall come that the lord shall totally seperate them from his presence , they shall by lamentable experience learne how terrible a thing it is . thus much for the second point , the kinds of this death . 3. for the signes of this death . the signes of it may be taken from them of the bodily death ; the signes of that are these foure : 1. the understanding faileth . 2. there is want of sense . 3. want of motion . 4. there is a deadnesse in the face . these foure things you shall finde in a spirituall death : first , as those that are corporally dead , want reason and understanding , so doe those that are spiritually dead ; they cannot understand the things of god , no more then men can judge of colours in the darke . i but some man will object and say , the carnall man knowes many things , he hath a generall notion of the god-head , and can talke of the creation of man , and his redemption by christ , he can discourse of faith , repentance , &c. there is a great difference betweene knowing spirituall things , and knowing them after a right manner ; a carnall man knoweth them , but not in a right manner , not in a spirituall manner . and hence is that of the apostle , tit. 1. 16. they professe that they know god , but in workes they deny him , being abominable , and disobedient , and unto every good worke reprobate : the word which there is translated reprobate , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; signifying , unable to judge . indeed in the generall they may understand and like the things that are of god , but come to particular circumstances , that crosseth them ; they , as a divine sayes of them , love veritatem lucentem , non redarguentem ; they wholly dislike particulars , because they bring them to hic et nunc , to particulars . in the abstract they loue holinesse , but not as it is applied to particulars , as it convinces them of their particular sinnes . hence it is that godly men are most hated of them that come neerest to them in shew , because they bring light home to them , and discover their acerrima proximorumodiv , their inward and bosome hatred of their neighbours : it is as much as if one should bring a torch to one that is a doing some unlawfull thing , some deed of darknesse , he would wish him further off : their lives shine as lights , and therefore giving good examples by a shining and godly conversation , which is contrary to the life of the ungodly and hypocriticall ones , they cannot chuse but hate them : and as all wicked men hate them , so especially those that are nighest unto them in shew ; because that their life doth not onely shine unto them , and lay open their vildnesse , but scorch them also ; and therefore they being occupied about the workes of darkenesse , wish them as farre off as they can : so that hence we see , with an approving judgement , not any save those which are quickned , can understand spirituall things . 2. the second thing wherein a naturall death consisteth , was in a privation of sense ; so also is it in the spirituall death ; for their hearts are strong and cannot bee moved ; although i deny not but sometime they may have a little griping of conscience , and sense of gods judgement , which naturally ariseth from conscience ; but they never have any reall and true feeling of it . 3. in a naturall death they are without motion ; so likewise it is in a spirituall death ; for the wicked can no more move themselves unto any good worke , than a dead man can move himselfe out of his grave . 4. in a naturall death there is a want of vigorousnesse and beauty , as well in the face as in all other parts of the body ; so also there is in the spiritual death the losse of that vigorous beauty which followes the life of grace ; they may bee seene to have death in the face ; if a living man beholds them , he knowes how to discerne it : although i deny not but that they may have hypocriticall painted vertues , which may to weake eyes for a great while seeme true ones ; as men may have painted faces that have been taken for living ones , but they are not true graces , such as proceed from the life of grace indeed . i but some may here object and say , have not some men many excellent morall vertues , such as even the godly themselves have not ? indeed it 's true that they have , and these are gods gifts also , but yet they are but as chaines of gold about a dead mās neck , oras pearls in a swines snout : there may be many good things in them , but they make them not good men ; for as the evill actions of good men redound not to their persons to make them evill , so these good actions in evill men , redound not to their persons to make them good ; they may have good in them , but are not good . and thus much for this third point , the signes of this death . 4. to come to the degrees of this death : first , for the death of guilt , that hath degrees ; some men are more bound over than others , as the heathen men that were guided onely by the light of nature , they indeed were guilty ; but the jewes which had a more perfect knowledge , they were more guilty then they : and now we that live under the tropicke of the gospell , and have sermon upon sermon , line upon line , and every day are instructed , are more guilty then the jewes : and amongst us , they that have most meanes , and profit least , are most guilty of all ; and therefore are most bound over unto this death . secondly , for the death that is opposite to the life of grace and sanctification , that also admits degrees : 1. for the first part , the privation of life , indeed there is no degree ; but all that are dead , in regard of the privation and absence of originall righteousnesse , are all dead alike . 2. but for the second , to wit , the positive corrupt quality , which is called the flesh , that admits degrees : for one may be mad and drunke both alike , but the one may have some sparkes of reason more then the other . the degrees therefore of this death , are these three that follow : 1. when men doe oppose and set themselves against a holy life , although it bee closely and cover●ly under other names , for against them directly the divell will not speake , because the knoweth it will not be regarded ; but he speakes against them under names of reproach , which he himselfe hath invented . these men are one of the bottome staires of the chamber of death ; and therefore it is almost impossible they should ever rise , but must needs remaine in a pittifull case , although it may be they thinke farre otherwise . 2. when men are given up to voluptuousnesse and sensuality ; as paul speaketh of the wanton widow , 1. tim. 5. 6. that because shee lived in voluptuousnesse , shee was dead while she lived : even so , the more a man is sunke into voluptuous courses , the more hee is dead , and as it were buried in his corruptions , so that hee is altogether unable to stirre out of them ; it is a very difficult thing to leave them ; as in the sinnes of uncleannesse . 3. when we are indifferent , and care not how things goe ; and this is when a man is addicted unto the death of civill men , which is a degree nearer to life , yet is truly and indeed no better than a death : such as have much restraining grace , these are nearer the gate of heaven then others , yet they are as truly shut out as they that are furthest off ; it is no matter how neere they are to heaven , since they are all out of heaven alike ; they shall be sure , if never any more quickened , to goe to hell as well as others . thirdly , the death that is opposed to the life of joy and comfort , that hath also degrees : god sometimes with-drawes his comfort from some more than others , and so suffers some to have lesse horror then others : thus i have briefly explained this death , in which all men naturally are . i will now answer an objection of bellarmine against that which hath beene said , and so come to the fifth thing . some there be that say , if all men are dead in sinne , as you say they are , then to what end is all our preaching , and your hearing ? for the dead are without life , and cannot be moved with any of these things , and therefore they are all in vaine . to this i answer ; first , that although every man by nature be dead unto grace , yet he hath the lif● of reason in sinne , whereby hee is able to perceive two things : 1. to see that they are dead , and without this life of grace , their conscience telling them so . 2. by the sight and feeling of their death , they are able to bring themselves to the meanes of life , as to the word and sacraments . secondly , i answer ; that though all men be dead , yet there is an end and effect of our speaking , and their hearing : for the word that we speake may put life into them , as the word that christ spake unto lazarus , was able to raise him from the dead . thirdly , wee must know that there is a great difference betweene this spirituall death , and the corporall death ; for this death consisteth in the understanding and will , and is a free willing death ; in it they freely slye good , and embrace evill ; they freely choose the wayes of death , and therefore are said to be already dead : as , suppose a man is resolved to commit murder , or treason , and a friend come to him , and perswade him from it , and cannot prevaile , that man may bee said to bee dead , because he will doe that that will cost him his life : even so we may affirme that that man is dead already , because hee will doe that that will bring death after the doing of it . 5. now for the fift thing , the uses of this point , that all men by nature are dead in sinne . the first use then that wee may make of this point , is , if all men are dead in sinne , then let us be exhorted not to deferre our repentance , saying , we will repent afterward . this is a fault usuall amongst young men , and such as presume of their strength and ability of nature to live a great while , they find nature strong in them , and therefore put off repentance till they be sick , and age bring them to thinke of death : but let such consider that they are dead already , and repentance is a putting of a new life into them : dost thou thinke it is in thy power to create a new life in thee when thou art dead ? surely , no more is it in thy power to repent when thou wouldest . hereby the devil entrappeth many , in putting this conceit into them , that they may repent when they will ; and this hee bringeth them unto , by making them to mistake repentance , in conceiving of it to be nothing else but a sorrow for sinne past , and a purpose to live well afterward , and leave all sinne : he neuer tels them , nor they neuer thinke that it is the creation of a new life in them ; for then they would say more : but they are decejued , this is not to repent , for thou mayest doe all this , and yet when thou hast done , be damned . but such repentance as will save thy soule , is a sorrow for they sinne that is past , and a purpose for the time to come to endevour to leave all sinne , arising out of a love to god : for all repentance ariseth either out of a love of god , or else from selfe-love : if it be out of a love of god , thou wilt presently give thy selfe unto his service , and forsake thy sinne : if it be not out of love to god , but out of selfe-love , that thou purposest to forsake thy sinne , then it is not true repentance , b●● false , and riseth from by-respects . repentance is hard to be had , it is not in thine owne power ; except god breathe a new life into thee , thou canst not repent ; thou art as the red clod of earth before god , of which he made adam ; it had no life , untill he breathed into it : so while the spirit breatheth in us , we are dead . a beast may desire his owne life , so may a man his owne salvation , but hee can doe nothing without the spirit blowes . when then the spirit blowes , why wilt thou be so foolish as to deferre thy repentance unto another time ? if a man upon paine of death were within twenty dayes to be beyond the seas , if the wind should blow well for his purpose the first , second , or third day , would hee bee so foolish as to neglect it , and deferre his journey , and say , it may bee it will blow againe tenne dayes hence , and then i will goe ? no , he will not be so foolish , for hee knowes the winde bloweth where and when it listeth ; and therefore he will take it when it blowes , least it blow there no more . in these earthly things men are not so foolish , why therefore are they so ignorant in this point of spirituall wisdome ? let every one of us then hereby be perswaded to learne wisedome ; when the spirit bloweth , neglect it not : certaine it is , that except it doth blow in thy heart , thou art damned ; therefore when it doth blow , suppose it be at 17. or 18. yeeres of age , neglect it not , omit it not , neither deferre it , it may be it will never blow againe , and thou canst not make it blow when thou wouldest , for it is free . there are none which live vnder the gospell , but at some time or other have had some blasts of the spirit , but in some it vanisheth as bubbles in the water : but let us take heed of that , and unlesse we could have them againe when we would , let us not let them passe : when thou hast but the least sparke , let it not goe out , leave it not till it is become a slame to purifie thy heart . francis spira neglecting these comfortable blasts , at the last wished that hee might have had but one drop of that comfort which once he despised ; and so till his last breath , cryed out , i am damned . god not therefore still on in thy sinnes , falsly perswading thy selfe , saying , thou shalt bee saved : remember what god threatneth unto such men , deut. 29. 19. he that hearing the words of this curse , shall blesse himselfe , saying , i shall have peace though i follow my sinnes ; the lord will not bee mercifull to that man. sit downe therefore but one halfe houre , and consider with thy selfe , that thou art but a dead man , and that thou canst not quicken thy selfe , but it is god onely that is able to quicken thee ; and the quickeneth whom hee will , and those whom he quickeneth are but very few , as the gleaning after the harvest , or the grapes after the vintage , and thou knowest not whether thou art in that small number : consider , i say , but this with thy selfe , and surely this will make thee never to give thy selfe rest , untill thou findest life in thee , and never be quiet untill thou art sure thou art quickened . another use which wee will make of this point , is , if naturally all men are dead in trespasses and sinnes , this should teach us how to esteeme of civill men , and such like ; wee should esteeme of such men as of dead men : and therefore , 1 we should not overvalue them . 2 we should not make them our companions . first , we should not overvalue them . for their beauty , they have none that is true beauty : what beauty have dead men in them ? they are dead , let us not regard their seeming beauty . esteeme the poore saints ; for they , though never so meane , are better then those , though never so brave . grant your civill men bee as lions , ( then which no irrationall creature is better , ) and that your saints are but as dogges ( then which no creature is worser , ) yet a living dogge is better than a dead lion. it 's a signe of a new life to esteeme no carnall excellencie : so saith paul , 2 cor. 5. 16 , 17. wherefore henceforth know wee no man after the flesh ; yea , though wee have knowne christ after the flesh , yet now henceforth know wee him no more . therefore if any man be in christ , he is a new creature : old things are past away ; behold all things are become new : hee , that is , a new creature , will not regard these things , but they will bee dead in his account . they account us but dead men , therefore let us account them so also . secondly , make them not your companions . wee may , and ought to love them with the love of pitty , but not with the love of delight and complacency : if thou love them , and delight in them , it is a signe thou art dead also ; yet in this we are to blame , that wee doe not more pitty them , and seeke their salvation , but wee must not delight in them , and make them our familiar acquaintance , for wee can never thrive in grace till we leave them : for although they bee dead , yet they have a leaven which wil infect thee , although thou perceivest it not . wee use to say , wee will make use to our selves of the good in them , but let the hurt goe : but wee cannot doe so ; for wee are insensibly hurt , when we thinke we are furthest from it : even as a man is tanned when he is working in the sunne , and hee never perceives it ; so doth their company infect us insensibly , when wee thinke least of it : it 's therefore but a folly to purpose to serve god , and not to breake off their company ; yea , it is a plaine contradiction . every man is compared to a coale , he is either living or dead ; if he be a living coale , hee will kindle him that is next him ; but if hee bee a dead coale , hee then will blacke and fully thee : even so it is with company , if it be good and zealous , it will kindle our affections ; but if bad , it will bee sure to infect us : therefore from such company thou must either gaine good or harme ; but for good , certaine it is that thou canst receive none , and therefore thou must receive harme : if thou walke with the wise , thou shalt be more wise ; if with the foole , thou shalt learne folly , pro. 13. 20. the third use wee will make of this point , is this , seeing that by nature all of us are children of wrath , and dead in trespasses and sinnes , this should stirre up those that are quickened , to be thankefull to god therefore . above all , wee ever labour to bee most thankefull to him that hath saved our lives ; and this god hath done for us , let us therefore stirre up ourselves to thankfulnesse . paul , as we may read , rom. 7. 24 , 25. joynes these two together , his deliverance , and his thankfulnesse ; o wretched man that i am ! who shall deliver me from this body of death ? i thanke god , through iesus christ our lord. i confesse the world esteemes not this , but if they have riches therein , they rejoyce ; and so like the dunghill cocke , or unskilfull lapidaries , preferre vaine things before this precious jewell ; but they that have once found the sweetnesse of it , will not lose it for a world : for if wee have but this , what though wee lose wife , children , goods , credit , and good name ? they are all too light being layd in the ballance with this . doe yee every one therefore consider who it was that gave thee this , and to him yeeld all thankfulnesse . let us love much , because as much is forgiven , so much is given to us : paul was much stirred up with this consideration , thinking that he could never doe enough for christ , who had done so much for him ; as appears in many places of his epistles . the fourth use we will make of this point , is , if we are all dead in trespasses and sinnes , then this teacheth us how we should esteeme of the means of grace : if wee are dead , then it must bee an omnipotent power which must quicken us . all the meanes , as the word preached , the receiving the sacraments , &c. are but dead letters , they are but as pennes without inke , god must put inke into them if ever they be effectuall : and therefore as wee must not give too little to the meanes , so wee must not give too much , nor rest in them . when wee come to heare the word preached , it is not the hearing of the minister , but christ in the word preached , which makes us live . it is good to heare the minister , but except wee heare another voyce speaking to the heart , as his doth to the eare , we shall never be the better : it is christs voyce in the word which doth quicken and put life in our soules . but here let mee warne you to take heed of breaking the conduit-pipe from the fountaine ; if thou hearest and profitest not , know that it is because christ speaketh not to the eares of the heart , as well as the minister to our outward eares . the fifth and last use wee will make of this point shall be , if that naturally all men are dead in sinne , this should teach us to try our selves , and see whether wee are dead or alive . consider the shortnesse and uncertainty of thy life here : mans life is like an houre-glasse ; if it runnes his course it is but an houre , and it may be broken before it is run out : ye have but a short while to live here , according to the course of nature , and yet perhaps that course may not runne out too , it may bee broken off before wee are aware ; and then for ever , either in heaven or hell , wee must abide hereafter : oh then never be quiet vntill you see wihther you shall goe , to eternall blisse , or everlasting woe . here the diuels triicke is to put it into mens heads , that a civill life will serue the turne : but he dealeth with them as those that take gold from infants , and give them counters and rattles : and thus he would keepe them from this consideration , perswading them of the latitude of religion , and telling them that they are well enough , seeing they are troubled for some sinnes , and doe some duties , perhaps , in private , but this you may doe , and yet be dead still . if he cannot prevaile this way , then he will labour to hinder them by drawing them on in a voluptuous course of life , or with worldly cares , and so draweth them from themselves , and so makes them never to consider what they are doing , nor whit●er they are going : and therefore is it that in the gospell of saint luke , chap. 16. the prodigall son is sayd , to come home to himselfe , when he once beganne to consider his estate : although their conscience tell them all is wrong , yet the tabrets of lusts and pleasures make such a deane where they are , that they heare it not , and so never consider : nay , if that christ himselfe againe , or the sonnes of thunder should speake , yet except gods spirit should inwardly worke , it would not make men seriously to consider their estates : it is the hardest thing in the world to make men sensible of life and death . let us therefore bee moved in particular to consider whether we are dead or alive . if thou art quickened , thou shalt finde , one time or other , these two things in thee : first , thou once hadst a deepe and sensible consideration of thine estate by nature , thou wert deeply affected with it , so that thou sawest what need thou hadst of christ : till thou hast had this consideration , thou art a dead man. i know god can save thee without this , hee could come without the terrible voyce , as christ could have come without iohn baptist before him , but hee will not , neither ever doth , because it is impossible for a man highly to esteeme of christ till hee is thus humbled ; for hee never will preferre him in particular actions , and take him with all crosses and losses , till hee fully see what need hee hath of him , which he cannot untill he is thus humbled . secondly , consider if thou wer● ever changed from what thou formerly wert ; neither is it a slight change that will serve , but it must bee both constant and generall ; it must not be for a month or a yeare , but daily and continually . it must bee such a change that all where thou livest may see it ; thou must become a new soule in another body : thy change must be so great that thou mayst say , ego non sum ego , i am not my selfe , i am quite another man : there must be as great a change in thee , as there is in a white cloth when it is died blacke . such a change was in paul , he was converted from a persecutor to a preacher : so thou must of a lion be made a lambe : there must as much difference be in us , as is between winter & summer . and now seeing the time of the sacrament is at hand , let us all examine our selves : we must not make excuses to keepe from the sacrament , but as all , nehem. 9. were to come to the passeover , else they were to be cut off from their people , except they could shew some good cause ; so i know no reason why it should not be so still for the sacrament . but againe , on the other side , if wee doe come , and are dead men , wee come unworthily , and eat and drinke our owne damnation in not discerning the body of christ , 1. cor. 11. 29. which we doe when wee doe not sufficiently esteeme it , and conceive not what right we have to , which was the corinthians sinne ; for they knew well enough that that did represent his body . let us therefore take heed we come preparedly ; for as god strooke vzzah for touching the arke with polluted hands , and nadab and abihu for offering of strange fire , so if thou come unpreparedly to the sacrament , he will strike thee . but to returne to the poynt which was even now handled , that all men are dead in trespasses and sinnes , because it is point which concernes all sorts of men , wee will a little further consider it , and in the next place speake of the nature of dead men . dead men are either , 1. such as are starke dead in sinne , and doe make no shew at all of life ; as are all open prophane , and notoriously wicked men . 2. such as are dead indeed , and in truth , but yet make a shew of life , outwardly seeme to have it ; like the angels , that have appeared many times in assumed bodies , but yet have none of their owne that is true and substantiall ; and these are chiefly dissembling hypocrites , or men meerely civill . first , this starke deadnesse , without any shew at all of life , of which sort wee have every where too too many ; consists chiefly , 1. in the privation of life . 2. in an active positive principle . now there are certaine signes arising from both these , and they are 1. positive . 2. privative . 1 the positive signes of a dead man , are these three : first , all those which live any life , whatsoever it be , seeke such things as are agreeable to preserve that life , and hate the contrary : as a man that liveth a naturall life , looketh for food , rayment , &c. so in the life of grace , there is an aptnesse to cleave unto goodnesse , and unto christ , as iron doth to the loadstone : so a man that lives the life of grace , his delight is in praying , hearing , reading , &c. but his lusts , they are aegritudines animae , the soules sicknesses ; they are as thornes to his sides , and smoke 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 sinne , he is sicke of goodnesse ( as the other is of wickednesse ) and weary of it ; he is too strait-laced in it , and therefore cannot brooke it . a godly man hath an inward aptnesse and inclination to serve god , as fire naturally inclines to goe upward : indeed hee may sometimes contract impurity , and have some corruptions , yet they are but as mud in a cleere and living fountaine , they are soone washed away ; but wicked men are like ditches which are full of mudde at their best , and there it lyes and continues . secondly , another positive signe of this deadnesse , is , when a man lies in any living lust , or knowne sinne : for as a mortall disease and life cannot stand together , no more can a living lust and the life of grace . that is a living lust , when although sometimes hee may have fits of resisting , yet he alwayes gives over , and still yeelds to that lust , saying , it is their nature , and they cannot choose but commit , it , they know not how to resist it ; when as if there was some present judgement threatned thee , upon the commission of it , then thou couldest forbeare : this i call a living lust , and although it be but one , yet if other lusts tempted thee as much as that , thou wouldest commit them also : if thou forsakest other sinnes , because they are sinnes , why forsakest thou not this also ? gal. 5. 24. they that are christs , have crucified the flesh , with the affections and lusts . there is in every man a body of lust ; if any member of that body be unmortified , he is yet a dead man. 1 tim. 5. 6. shee which liveth in pleasure , is dead while shee is alive . some may keepe themselves cleane from some sinnes , but that will not serve ; for if they live in any knowne sinne , they are dead . thirdly , a third positive signe is , when a man hath a secret antipathy against god and godlinesse . some beasts naturally hate some colours ; so some men , out of a naturall inclination , cannot endure goodnesse it selfe , though they pretend some cause . i call it an antipathy when a mans stomacke riseth against a thing , and hee knoweth not wherefore : so they hate goodnesse , meerely out of a naturall abhorring of the thing it selfe , although they pretend some cause for which they hate it . they distant holinesse of life , and for no just cause : if it be you distast such men as professe an holy and pure conversation , onely because they doe not conforme ( as some pretend , ) why doe you distant those also that doe conforme ? if you dislike the professors of an holy life because of the hypocrisie they have found in them , as some have not stood to say , why doe you also dislike those that you are sure are no hypocrites ? they cannot define the holy man they hate , but have a secret naturall hatred to them they cannot tell why : but we know the reason well enough ; it is because they live a contrary life to them , and therefore cannot agree no more than fire and water : indeed fire and water may agree in remisse degrees , but not in intense ; so these men can suffer those which are indifferently holy , but if they come to any perfection and height of holinesse , then they cannot endure them . now the apostle sayes expresly , 1 ioh. 3. 14. by this we know wee are translated from death to life , because we love the brethren : hee that loveth not his brother , abideth in death . so that it is an infallible signe of deadnesse not to love the brethren : if thou hatest the saints ; nay , if thou lovest them not ; nay , if thou lovest them not according to the measure of grace that is in them , and if thou art not grieved for any of their sinnes , by which they may cause scandall , or bee disgraced , thou art yet a dead man. and so much for the positive signes . 2 the privative signes of deadnesse follow , which are these five : the first privitive signe of deadnesse , is want of speech : he that is dead , is speechlesse , and breathlesse ; so he that is dead in sinne , in all holy things is speechlesse ; out of the abundance of the heart the mouth speaketh , saith christ in the gospell , matth. 12. 14. when the mouth is speechlesse , the heart is empty . some that are dead in trespasses and sinnes may speake well sometimes ; but there is no living man but doth speake well . esa. 19. 18. those that belong to canaan , will speake in the language of canaan : their language will shew whether they are galileans or not : every man delights in operations agreeable to their habits . here you may learne to judge of your selves by your words ; not by some words that are spoken by fits , but by thy usuall and customary speech , that is a signe of that that is in you . the godly sometimes cannot speake godlily and holily ; as a fountaine sometimes is stopped up , so that it cannot send forth pure streames , yet take away the rubbish that stopped it , and then it will runne cleare againe ; even so it is with the godly ; and therefore consider your ordinary speeches , if they be not holy and good , it is a signe that you are a dead man. the second privitive signe is coldnesse ; when a man is dead , he growes cold ; so is it with men dead in sinne ; they may pray , but it is coldly ; and so in all other holy duties they are very cold . but some man will be ready to object and say , you tell us of coldnesse , but for any thing i can see , there is as much coldnesse in the best men : for your godliest men are sometimes cold in their prayers . it is true ; but there is this difference betweene the coldnesse of a godly man , and a dead man ; if the meanes be used to a godly man , it doth bring life to him againe : if he be rubbed and chafed with admonitions , or hath the aquavitae of the word , he will recover his heat , because the inward principle of heat still remaines within him . but to a wicked man use never so many reproofes , or admonitions , hee will still remaine cold : let this therefore bee a certaine tryall , if after all admonitions you still remaine cold , you are dead . the third privitive signe is stiffenesse ; a dead man growes stiffe , and in what position his body is in when it is dead , in the same it will remaine , you cannot bendit ; so is it with men spiritually dead , what course they take , what opinions they hold , what company they keepe , they will not bee changed from them . rev. 22. 11. he that is filthy , let him be filthy still : that is , he will be filthy still , they will not be changed : if that they hold to be gods will , be gods will , so it is , then they are right ; but it is not because it is gods will , but because his pleasure fell on what they held . as a rustie hand of a clocke , it turnes not with the day , but stands still ; but if the time of the day chance to be such as it stands at , it is true ; not because it moveth with the day ( as it should ) but because the day hath fell jumpe with it : so these men , if gods will hit with theirs , they will doe it ; if not , they will crosse it : this is a signe of a dead man. the fourth privitive signe is senslesnesse ; hee that is dead , is senslesse : so it is with the spirituall death , there is no sense in it ; they can neither see , heare , nor taste . i but some man will object and say , that is not true alwayes ; for even the wicked sometimes know m●tters of faith ; nay , and sometimes they rellish them too . to this i answer , as it is said of the dead idoll , so may it be said of them : mat. 13. 13. eyes they have and see not , eares and heare not . first for seeing , they see not aright : gods children see experimentally , the wicked only by contemplation ; and there is a great difference betweene them , for as wee see there is a great difference betwixt knowing fire to be hot , and the feeling of it ; so betweene a meere notionall knowledge of gods will , and a knowledge that doth like and approve it . secondly for taste , they finde no taste in gods word ; or if they finde any , like a vitiated pallat , they account that which is most sweet to bee very bitter . thirdly for smelling , they smell no sweetnesse in christs name , whereas to his saints it is a sweet oyntment poured out , that perfumeth all the roome . fourthly for feeling , they feele not whether the law or gospell be applied to them , rub over their skarres , and make them runne downe with blood , they are notwithstanding all that senslesse still : they may have a counterfeit feeling arising from a naturall conscience , but to have such a feeling as may drive them to christ , they cannot ; and therefore still they are but dead men . the fifth signe is this , a living member , if the body be in danger , will have a sympathizing and feeling of the danger ; as the hand will lift it selfe up to save the head , so now if we hearing the case of gods church in what danger it is , if wee take it not to heart , or be not affected with it ( especially now we are put in minde thereof ) it is a certaine signe we are dead men : we should have the spirits that moses and paul had , who even wished to be stroyed , so they might save the church . moses , rather than that should perish , would have his name raced out of the booke of life : paul , for the churches sake would bee anathema . it is a true signe of a living member to bee touched with others miseries ; this was an extasie of love , in which out of love to the church , they forgate themselves . this here we must know , that if the creature could destroy it selfe for god , it could not but be well , because the good of the creature is more contained in god than in it selfe , as the beame of the sunne is more contained in the sun than in it selfe . now is the time of considering this , now is the time of more than extraordinary fasting ; now if you have any feeling , you will shew it ; if you are living men , now you will shew your selves ; now the church lyes in tents , and wallowes in blood , now the foundations thereof are shaken ; never was the face of christendome in such danger as now it is . doe wee thinke to stand now others fall ? if the fire be at one end of the building , shall we be safe which are at the other end ? ( for all gods house is but one building . ) are not they our brethren , and sonnes of the same father ? have they not the same spirit ? are they not of the same profession ? shall wee not then bee ready to helpe them ? wee cannot send armes over to them , but wee may send up prayers unto god for them : christians are stronger than politicians , and their prayers are armies . let us therefore doe what wee can , the storme is not yet quite over . now there are two things that may move us to this : 1. the greatnesse of the judgement . 2. our ability to helpe them . first , the greatnesse of the judgement : it will prove the extinguishing of gods church and the gospell , and when that is once gone , what are all other things ? it was a good saying of that saint , that browne bread and the gospell was good cheare ; what are all our houses , lands , &c. if this spirituall food be wanting ? secondly , consider our ability to helpe them . we may doe much by our prayers ; hee that knoweth not his strength , useth it not : did not one moses , one eliah stand in the gappe ? they did not these things as they were extraordinary men , but as they were gods children : we may by our prayers doe as much ; though one childe may have better gifts than another , yet commonly the father loves all alike ; so god ( although they had better gifts than we ) will grant our prayers as soone as he did theirs . but some man will here bee ready to make a question , and askeme , what i would have him doe for the church now ? he is but a singleman , and therefore is unable to doe much himselfe alone . i answer , though thou canst not doe much , yet these things thou mayest doe ; and therefore , 1. pray for it : god delights to bee called upon , for else his hand is not taken notice of ; but then we see his hand , and acknowledge it , when wee see him granting our desires . so that the strength of a land lyes in christians , and their strength lyes in their prayers , as sampsons strength did in his haire . oftentimes prayer is more available than fighting : moses prayer in the mountaine , did more than ioshuahs fighting in the vallies . if noah , daniel , and iob stood before me ( saith god , ezek. 14. 20. ) they should not prevaile : which sheweth , that if any thing could have prevailed , their prayer would : so also luther attributes all to prayer , as may be seene in divers of his treatises . now this prayer which i urge unto you , must 1. not onely be small expressions of the mind , but now god lookes for strong cryes , and long continuance in prayer . moses prayed all day : christ , which had lesse need than we have , prayed all night ; daniel three weekes : therefore wee that have more wants and needs , ought to bee the more fervent . 2. our prayers must be spirituall , not out of selfe-love ; as to desire the safety of the church , that so under it we may lead a safe and quiet life ; but out of meere respect to god , and love to his church . 3. it must be a prayer of faith ; so the apostle saith , iam. 5. 15 , 16. the prayer of faith shall save the sicke , &c. and a little after , the effectuall fervent prayer of a righteous man availeth much : now there is no man righteous without faith : so according to their faith christ still yeelded to them . 4. pray with constancy and fervency : it is not for a snatch and away , that is pleasing to god ; but a constant performance of duty which hee accepteth . 5. it must bee the prayer of a righteous man : therefore , micah 2. the prophets sought unto god in the time of trouble , but prevailed not , because they were not righteous : for it is said there , vers . 7. doe not my words doe good to him that walketh uprightly ? 6. it must be with humilitie ; and that consists first , in confessing how unworthy we are to obtaine any thing at the hands of god. secondly , how unable to helpe our selves , and therefore to have our eyes onely towards god. another way to doe good to gods church , is , to be more zealous ; seeke unto god extraordinarily : the cause of the destruction of a land , is chiefly the sinnes of the godly . when they grow cold and dead , and lose their first love , then god , as rev. 2. will remove the candlesticke from among them , and take away his gospell . indeed the carnalnesse of dead men , their prophanenesse in contemning of gods saints and his gospel , &c. hasten gods judgements on a land , but chiefly the luke-warmnesse of professors doe it : when israel , as hosea saith , is as a cake halfe baked . let us therefore rectifie our lives , renew our repentance , quicken our zeale , else shall wee be guiltie of the destruction of gods church by our sinnes . 3 a third meanes to doe good to gods church , is , to stirre up others to take to heart the miseries of the church , to pray , to renew their repentance . it would be good if ministers would bee as beacons to give warning to others , and to set them on fire . thus the old christians did , as it were , make an armie ( manu facta ) against god , by joyning together in prayer . this is a blessed action to stirre up others : thus they did in the prophet malachies time , mal. 3.16 . then they that feared the lord , spake often one unto another , ( see the issue of all , ) and the lord harkened and heard it , and a booke of remembrance was written before him for them that feared the lord , and thought upon his name . so , zach. 8. 21. there they did so ; and the inhabitants of the citie shall goe one to another , saying , let us goe speedily to pray before the lord , and to seeke the lord of hoasts , i will goe also . let us therefore , as the apostle exhorts , heb. 10. 24. consider one another to provoke our selves to this good worke of fasting and prayer for the church ; let us marke who is a likely man to joyne with us , and not let him passe . 4 a fourth meanes to doe good to the church , is , to doe it in due time : jerusalem had a time to seeke god ; if then shee would have sought , shee might have beene saved : and christ complaines , luk. 19. 41 , 42. saying , if thou hadst knowne , even thou in this thy day , the things which belong unto thy peace ! but now they are hid from thine eyes . and so before christ , the prophets of old complained of the people ; as ier. 8. 7. yea , the storke in the heaven knoweth her appointed times , and the turtle , and the crane , and the swallow observe the time of their comming , but my people know not the judgement of the lord. the time to seeke unto the lord is now : some judgements are sudden , and have no fore-runners , as the gunpowder-treason , in such god lookes not that wee should meet him by repentance , because we know them not : others use lingring , such as send feare and rumours before them , as are those mentioned by the prophet , ezek. 22. 30 , 31. there god expects we should make up the hedge , and stand in the gap before him , and so meet him with repentance to stop the judgement . 5 the fifth meanes to doe good to the church , is this , let us doe it with continuance : it may be while the newes is fresh wee will bee fervent in prayer ; but often the newes altereth , and sometimes it happens to be good , and then wee leave off : but this must not be ; wee must bee constant in this dutie , to the very uttermost end of all ; there may be ebbs and flowings , but it is the last issue which brings all : therefore let us continue in this dutie of fasting and praying , that wee may trie that last issue of al. it is the common fashion to make the afflictions of the church onely a wonder of nine dayes . this was the jewes fault , ier. 34. 10 , 11. when they heard of their enemies , for a while they would pray . but although the newes bee good , yet still continue as the importunate widow did to the judge , and your importunitie will move god. set therefore to it , and continue in it ; pray for ierusalem , let those prosper that love her peace , psalm . 122. 6. mourne apart , every familie apart : it is not enough to heare this , and to let the ministers voyce be to you as one that singeth with a pleasant voyce : thus were the prophets to the jewes , ezek. 33. 32. who heard his words , but did not doe them : and therefore god tells them that they shall be destroyed in the judgment . the divel will suffer you to purpose and purpose to doe this dutie , but keepes you from the execution of it , and present practice , which is that onely which may doe the deed . consider it therefore , and deferre not the present doing of this dutie : what can you doe better than to deliver gods church , and you may doe it , although you be poore and despised , yet being gods saints , your prayers are in force with god ; as in eccles. 9. 14 , 15. the poore man delivered the citie by his wisedome ; hee was poore and despised , yet it was hee that delivered it . others may seeme to doe much , and stand vaunting on the hatches , but it is the saints that doe it . if there be any consideration of christ in you , if any love , any grace , any well-wishing to the church , pray for it : this is that i feare , you will purpose to doe it , but will deferre it ; but , beloved , the doing onely god regards . wee , when we reade how much alexander , caesar , and the like , did , we admire them ; why we may doe more by our prayers , performed in a right manner : if you doe it , either the church shall bee delivered , and you shall have comfort ; or else you shall save your owne soules . without you thus pray , you are guiltie of the churches destruction : the horsemen , if they stand still , although they fight not against their owne armie , yet are guiltie of their destruction , because they should have fought for them . the praetor , if hee let the enemies in the gate , hee is the destroyer of the citie , because he should have kept them out : so the saints , which should stand in the breach , if they pray not , they destroy the land : so god saies , ezek. 22. 30 , 31. and i sought for a man among them , that should make up the hedge , and stand in the gap before me for the land , that i should not destroy it : but i found none : therefore have i powred out againe indignation upon them , i have consumed them with the fire of my wrath : their owne way have i recompenced upon their heads , saith the lord god. because hee could not find a man to stand in the gap , therefore hee powred forth his indignation on the land . their not praying destroyes the land : the saints and holy prophets are the chariots and horse-men of israell ; if then they stand still , they doe what in them lies to destroy the whole nation : they are not onely the chariots , but the horsemen also ; they are the whole defence of israell ; and therefore if at these times they be idle , they are guiltie of the destruction of the whole church . hence salomon said , an idle man is brother to him that is a great waster . as a pilot , who for want of attention suffers a ship to bee overthrowne , or split against the rockes , is guiltie of the losse thereof : so the prophet samuell , notwithstanding the people had sinned a great sinne in forsaking god to be their king , saith , 1 sam. 12. 23. god forbid that i should sinne against the lord in ceasing to pray for you : and therefore it is a great sinne not to pray for gods church . the jewes in the captivitie were commanded to pray for the peace of nabuchadnezzar , who was an heathen prince ; how much more then ought wee to pray for christian princes ? and surely , if god should take away from you this prince , and give you such an one as queene mary , you would then know what it is to enjoy such a prince , as now by gods mercie we doe . therefore stirre up your selves to the dutie by fasting and praying , much may you doe this way . ester delivered all the jewes by this meanes : it was not esters word that did it ; for what made the king not to sleepe that night ? how came he to call for the booke of the chronicle ? how light hee on that place of mordecay ? they had first turned god by fasting and prayer , and then hee thus prepared the king for ester to speak . thus then , and by these meanes we may releeve the church in distresse : and therefore if we be true living members , let us manifest our endevour to releeve them by these meanes . and thus much for the signes of men which are starke dead . now follow signes of distinction betweene such as seeme to live , and such as live indeed : and these may bee resembled to such spirits as assume bodies to themselves , and seeme to informe them ; and they are chiefly all civill men . now they are discerned by these and the like signes ; the first signe is this ; as the angels in their assumed bodies seemed to eat and drinke , but manifested not any effect of it , for they did not grow by it : so these man , they seeme to heare the word , but they make no progresse in it : they may seeme to feed on the sacraments , but they grow by none of these meanes , they still goe on in their old tract . they are not unlike some men which eat as much , or more than others , but are never the fatter , but as leane as ever they were : even so the ministers of the gospell now deliver the spirituall food of the word , in as great abundance as ever , yet where is the fruit ? who growes any fatter , any better liking than before ? wee , ( beloved ) desire not to have againe the fruit of our teaching in your understanding only ( although that be good ) but in your practice : like sheepheards which would not have their hay againe of their sheepe in hay , but in the milke and wooll . and hence it is that the apostle peter exhorts them , 1 pet. 2. 2. as new borne babes to desire the sincere milke of the word : and why ? that they may grow thereby . though thou beest never so weake at the first , yet if thou growest stronger , it is a signe of life ; but if thou hast gotten no strength in grace , nor no victorie over your lusts , notwithstanding all the meanes of grace you have had , yet whatsoever you seeme , you are still but dead men . the second signe is ; as the angels , though they were moved , yet it was from no inward , but from an outward principle ; so these civill men , and all hypocrites may be moved , and doe all that good men can doe , but it is not from an inward principle , but from some outward and by-respect . they are like clockes and watches , which are moved by some spring , and therefore when the weights or spring is downe , they move no longer : when that false end which made them take in hand the shew of religion is gone , then they will bee no more religious . thus ioash was religious , but for some by-end ; viz. while iehoiada lived ; and therefore after his death , ioash forsooke god. thus many will be good whilest they are in good families , under good governors , but being removed from them , they turne with the swine to the tumbling in the mire . some againe , good exhortations and counsell will make them live well , and they will continue so , while they are in that good mood : others will bee good while a storme of ficknesse indures , but when the sunne-shine of prosperitie shall beginne to appeare , they returne to their old courses : they are like a bullrush , which hangs downe his head till the storme is over it , but as soone as the sunne shines it lifts it up againe . some may hold out longer than others , yet at the last all will give over , because they are not moved from some inward principle . the third is this ; as the angels assumed those bodies but for certaine times , and places , and occasions , and afterwards laid them aside againe ; so will your hypocrites doe in some places and companies at some times , they will take on them the bodies of living men , and so have a name to live , but indeed are dead : but come they in other places or companies , they will lay aside their bodies , and then will be as profane as any . i confesse , a godly man may bee the worse for being in an ill companie ; they may be myrie and dirtie , but yet they still remaine sheepe : as a pibble and a pearle foyled with the same mire can scarce be distinguished till they be washed ; so the godly , doe but wash them , and then you shall discerne them to be pearles ; but these wolves , the wicked , which onely takes sheepes cloathing on them , comming amongst wolves , cast off that cloathing and become as much wolves as any . the fourth signe is this : as angels or devils which assume bodies , cannot speake heartily as living men , but have an artificiall framed voice , which is from the teeth outward , not heart ; so where there is no true grace but seeming , it may be discerned from the speeches , not in the matter , but in the manner ; an hypocrite may often babble more than the true christian , as a blazing starre shines as bright , if not brighter than the true star ; but there is abroad difference betwixt them ; the one speakes but from the head , and the other from the heart : for a true living man doth speake heartily and feelingly . that the manner of speaking doth much affect others , it is plaine : hence is that that iunius reports of himselfe , that hee lighting into a countrie mans house , which was wholly illiterate and unlearned , hee confesseth that his heartie speaking of faith and repentance , &c. did so move him , that he thought that there was somthing more in it than meere knowledge , and so wrought on him , that by gods grace it converted him ; so that the manner of speaking doth often affect where the matter doth not ; which an hypocrite cannot have . and thus much for the signes of seeming living , but indeed dead men . now having shewed that all are dead , it followes that we should shew the meanes of getting life , which are also comprehended in my text , and they are these two : 1. to labour to see that ye are dead , ( you that were dead in trespasses and sinnes , &c. ) as all men are by nature . 2. to goe to christ for life , hee it is onely that can give it ; so saith my text ( hee hath quickened you : ) it is the propertie of god alone to give life . now wee cannot goe to him but by christ , and we must goe to christ by faith , therefore is faith called a living faith , because it unites christ and the soule together . now the difficultie is in this , that men will not come to christ and take him : some come not for him at all , others take him , but not in good earnest ; as grafts put into a stock , but not so ingrafted as to grow thereby : but when a man is once soundly humbled , then will he come to christ , and not before ; for till then hee doth not hunger and thirst after him : but the extreame hungrie will bee satisfied with nought but meat : as sampson said , give me drinke or else i dye . now life consists in the union betwixt christ and thy soule : this union is by luther compared to fire and iron united , which causes the iron to have all the properties of fire , as burne , scorch , &c. so an humble saint , united to christ , hath all his proprieties , though not in the same measure and degree . the doctrine of humiliation . now these must bee handled distinctly : and therfore the first meanes of life , is to see our selves children of wrath , and that wee are dead in trespasses and sinnes : the point that hence ariseth , is , that whosoever would be translated from death to life , must first apprehend himselfe to bee a child of wrath : that is , he must see the face of god , as of an angry iudge , so farre forth as it may drive him to christ. so that a man cannot be saved untill hee hath not onely a touch or two , but a true sense of sinne , a deepe apprehension of his sinnes , of death , and of damnation ; for onely to such are all the promises made , christ is onely sent to binde up the broken hearted : christ came to call all that were heavie laden , and those onely , those he will ease : peace must be preached to none but those that moume in sion . therefore the apostle saith , gal. 4. 21. tell me , ye that are under the law , doe ye not desire to heare the law ? yea , the law is said to be a schoolmaster to drive men to christ : that is , first there must bee the law before christ can bee had ; for else , although wee should preach the gospell , it would be contemned : therefore christ in his time gained onely the poore ; the poore receive the gospell : that is , the poore in spirit . god will have his jewels of life and salvation to be esteemed , which we will never doe untill we see our miserie , how that we are in the estate of death . as the deliverance out of egypt would never have beene so sweet , had they not beene in extreame slavery and bondage first . god deales with us , as princes doe with their malefactors ; first they bring their neckes to the blocke , and then give them a pardon , for then they apprehending death , the pardon is the sweeter and more welcome and acceptable to them . indeed if the question were made , what god could doe in his absolute power ; i know that god might convert us and not humble us if hee would ; he might say as hee did in the creation , let it be , and it must be : hee might come in a still voyce onely , without sending before a voyce rending the rockes : hee might use lightning and no thunder , but wee speake of his ordinary course , wherein hee will not ; for none are saved but such as have not onely a sight , but also a deepe apprehension of their sinnes . for the better understanding of this point , wee must consider these things : 1 that there are three things which keepe a man from christ. first , vnbeleefe : when men will not beleeve that he which was borne of the virgin mary was christ and god ; therefore about the proving of this , the apostles did spend most time , because then it was hard to beleeve . secondly , not caring for christ : as those that came not to the kings feast , they beleeved that there was a king and a feast , but cared not for it , they regarded more their oxen , &c. thirdly , not willingnesse to part with all for christ ; they will not take him upon all conditions : they see some need they have of christ , but not much ; and so they will forsake some things for him , but not all : they are loath to part with their master sinne ; like the young man in the gospell , he had done a great deale , yet he would not part with his possessions . but to these three things must be opposed three other things to bring us to christ : 1. faith to beleeve he is god. 2. a sleight humiliation to bring vs in love with christ. 3. sound humiliation , to be willing to part with all for his sake . the first is received amongst all christians , although it is to be feared that many doe beleeve it but confusedly . the second is a sleighter manner of apprehending of christ , and that a little sorrow will doe , a little humiliation . but the third ( which we must have before we can be saved ) to be willing to forsake all , to leave every sinne for christ his sake : and that we will not doe vntill we be thorowly humbled , & are fully broken harted : therefore first a deepe humiliation is necessary for salvation . secondly , if we have not such an humiliation , then either : 1. we will not come to christ. 2. or we will not stay with him . 3. or else we will not doe or suffer any thing for him . and if wee want any of these wee cannot be saved . first , if we be not truly humbled , we can never come to christ , nor regard him : we may preach christ long enough , and no body will regard him , except they be soundly humbled for their sinnes : as in the law no body did care for the citie of refuge , but he that had slaine a man ; to him onely whom the revenger of blood pursueth , is the citie of refuge sweet : when the fiery serpent had stung a man , then he looked to the brazen-serpent , and nevertill then : so when we see our sinnes and miserie thereby , then , j say , and never till then is christ welcome . the prodigall sonne never thought of returning home to his father vntill he saw that he must else starve ; when he saw he could no longer subsist , then he returned . so , when wee are so humbled for our sinnes that we see we shall indeed be damned without christ , then , and never untill then we care for him . secondly , although we doe come to christ , yet without we be truly humbled wee will never stay with him , althougst wee may rejoyce in his light for a season . and for the better understanding of this , consider the foure sorts of grounds which represented foure sorts of hearers , mat. 13. the first were not humbled at all , ( it fell by the wayes side , and presently the fowles of the aire devoured it , vers 4 ) the second was humbled a little , but not so much as to suffer for him , ( the sunne parched them for lacke of rooting , vers . 6. ) the third sort were so farre humbled for sinne , that they suffered some persecutions , but would not part with all for christ , the world they esteemed more ; the thornes choaked them , vers . 7. ) but the fourth ground was fully humbled ; that is , they were so humbled in a sight of their sinne , that they saw that they had more need of christ , than of any thing in the world , and so would part with all for him , and suffer any thing ; and therefore they are said to bring forth fruit with patience . others may stay a while with christ , but when that comes that they preferre before christ , then they leave christ ; for untill a man can bring his heart to that passe , that he can prize christ above all things , undergoe all persecutions for his sake , he is not soundly humbled , but is like the second and third ground . 3. if wee stay thus with christ , yet except wee be thus humbled , we shall neither suffer nor doe any thing for christ. if christ had bidden paul , ( before he was humbled ) to have done so much for him as he did , he would never have done it ; but when he was humbled , then , lord , what wouldst thou have me doe ? and the reason of this is apparent , if we consider these things : first , there are many lusts that doe encumber us whilest our hearts are unbroken ; so that there is such a basenesse on the outside of religion , that except we be humbled wee will never like it , but shall be offended at it ; and like proud servants , say our wages are too little , our fellow-servants too base : but on the contrary , hee that hath once beene soundly humbled , thinkes all too good for him . secondly , there be such strong lusts to be mortified , which cannot be done without humiliation , that we care not for christ : our lusts indeed may for a while sleepe , but when once they are awaked , like sampson , they cracke a two all the bonds of good purposes and vowes ; they are never slaine untill we be soundly humbled . thirdly , there are such contrary lawes to bee delighted in , that wee can never frame our nature unto , untill we hunger and thirst after christ , and ●●en his lawes will bee meat and drinke unto us : for before we delighted in the law of the flesh , but now if we be truly humbled , we must delight in the law of the spirit . fourthly , there are so many strong lusts to be parted from , so many isaacks , which every man at some time or other will be called upon to offer up , the which if hee doth not doe , hee will damne his owne soule ; yet untill he is humbled , and shewne what damnation is , he will not buy salvation so deare . for these causes is humiliation necessary in the first place : therefore in the scripture this method is alwayes used , by the prophets , apostles , and christ himselfe , they preached ever repentance and humiliation before sanctification and justification : this was christ order , as you may see , luke 4. thus did nathan with david , he laboured to humble him , before he told him god had forgiven him . thus did ionas ; yet forty dayes and nineveh shall be destroyed , ion. 3. thus also god dealt with adam in paradise , he intended to reveale unto him the promises of the gospell , and yet at the first he strikes him downe with terror that made him hide himselfe , then he told him of his sinnes , and after all reveales the gospell unto him , ( the seed of the woman shall breake the serpents head , gen. 3. ) thus dealt peter with his auditors , acts 2. 38 , 39. repent and be baptized every one of you , &c. thus you see that humiliation is so necessary , that without it there is no salvation : let us come in the next place to make some use of it . therefore ( my brethren ) seeing this is so , content not your selves with morality and civility , except you have more in you than nature can give you ; nay , except you be all new , not patched up ; as 2 cor. 5. except you bee wholly changed and cast into a new mould , being first broken by humiliation , you cannot be saved . try therefore whether now you doe that that others will not doe ; wherein else doth the power of religion consist ? try whether you have denied your selves , and throughly mortified your dearest lust , and what soever the fl●sh desireth ? and whether you bee sicke of sinne ? regard not what the world prizeth , labour you to h●ve yo●r hearts broken , else you may pray , be charitable and loving to oth●rs , and with herod , make a conscience of many things , yet all will stand you in no stead , because it commeth not from an humble heart : for be it never so holy a dutie , never so constantly performed , except it comes from a broken heart , god accepts it not : so the prophet david saith , psal. 51. 16 , 17. god careth not for sacrifices , ( and yet they were his ordinances as well as our prayers , ) onely a broken heart was pleasing ●nto him ; and therefore whatsoever you have done from a broken heart , is accepted of god. but here satan deceives men , with gilded things , namely , formall performance of holy 〈◊〉 which when they need them ( as in the day of 〈◊〉 or trouble ) stand them in no stead . as often he coozeneth witches , in giving them money to doe some murders , they laying up the money , and when they have need of it , going to fetch it , have found nothing but dry leaves ; even thus will all the holy duties wee have performed from an unbroken heart faile us . they are like glowormes , they glister greatly in the darke , but when once the sunne comes , their light is nothing . so paul , before he was humbled , hee accounted himselfe a godly man , and none better than he ; but afterward , hee was not worthy ( as hee said ) to be counted an apostle . therefore deceive not your selves any longer , for nothing is more dangerous than an unsound heart , therefore take 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 justified rather than the pharisie , because hee was humbled and the pharisie was not : and indeed none are further from salvation than those that content themselves with outward formalities . now in humiliation , for our fuller understanding of it , i will explaine these three questions : 1 wherein humiliation doth consist . 2 what kinde of sorrow is required in this humiliation . 3 how we shall know whether our sorrows are true or not . the first question is , wherein consists this true humiliation ? i answer , in three things : 1. in seeing your life to abound with acutall sinnes , then in looking into your heart and nature , which is wholly corrupted , and the root of all evill , and where your corruption is strongest , as fire in the root . many labour to excuse their sinnes from their nature , because that that is prone unto it ; but that makes their cause the worse , it increaseth their vildnesse ; for , why hast thou such a nature , and dost not curbe it ? besides , their natures are odious to god , though they never should breake out ; as a serpent is odious unto us , though he never hurt us . further , consider , hast thou not made thy nature worse ? every sinne thou hast committed makes it worse ; for actuall sinne doth more increase the custome and habit of sinne ; so that besides adams sinne , thou thy selfe art guilty of corrupting thine owne nature . 2. in considering that there is nothing in thee that is good at all ; so the apostle saith , rom. 7. 18. for i know that in me dwelleth no good thing : and , gal. 3. 22. the scripture hath concluded all ( not onely men , but things ) under sinne . men thinke well of themselves , because they have much good in them ; but consider with thy selfe thou hast nothing good in thee at all : can good fruit proceed from an ill tree ? 3. in smiting thy heart with an apprehension of death , hell , and misery , due to thy sinne ; then wilt thou find thy selfe in a miserable estate , and canst not chuse but be humbled , when in consideration of these things , thy heart smites thee , as belchazzars did him . and so much for the first question . the second question is , what kinde of sorrow is required in this humiliation ? i answer ; not those violent flashings of sorrow , which for a while amaze like a land-stood , but it must be this : when thy judgement is enlightned to see thy estate , and the judgements of god hanging over thee ; and after this convincing , then thy affections are stirred to mourne for thy sinne . if the judgement bee fully convinced , the affections will follow : therefore in scripture , when any is said to be humbled , in those places is shewed that their affections were stirred ; as we may see , acts 16. in the jaylor : and of peter , it is said of his conversion , he went out and wept bitterly : so also of those , acts 2. it is said , they were pricked in their hearts : for the ground of their sorrow is the convincing of the judgement , which workes upon the affections ; therefore christ saith , the spirit shall come to convince the world of sinne , &c. ioh. 16. 8. the other sorrow not arising from this convincing of the judgement , is but a passion , and so is streight gone ; this is an affection , and so is more permanent although it is stiller , as the deepest water ; are ever stillest . and so much for the second question . the third question is , how shall he know whether these sorrowes of his be true or no ? to this i answer , there is an humiliation not deepe enough , a sleight humiliation ; and there is another too deepe , which so drownes vs in sorrow that it takes away all hope of salvation , and brings despaire , such was the sorrow of iudas and achitophel : but the third and true , is an indifferent betweene both : sometimes there may be an humiliation and no grace , as there may be a plowing and no sowing . but true humiliation differs from other sorrowes thus : first , in the rice of it : both a godly man and an hypocrite may ; first , be wounded with gods wrath : secondly , desire freedome from hell ; but into the godly god doth instill gracious seeds , whereby hee is humbled for sinne as well as hell , and desires grace as well as mercy : but the hypocrite onely desires mercy and freedome from these torments , and therefore when the terrour ceaseth his holinesse and desire of goodnesse ceaseth , and so being eased from the torments , he cares for no more ; but the godly hee desires to be joyned to christ , and to have his lusts mortified . secondly , in the continuance of it : hypocriticall humiliation may be longer or shorter , but it is never constant , it doth vanish ; but true humiliation doth last all the life long . the humiliation of hypocrites is like iron , which while it is hot in the fire you may fashion it which way you will , but when it is once out , it is presently stiffe againe : so pharaoh as long as gods hand was on him , hee would let the people goe , but as soone as the fire of affliction was removed , his heart was hardned , so was ahab and saul . but in true humiliation god takes away the iron heart , & gives an heart of flesh , so that although it may be brawnie a little , yet still it is flesh : hypocrites so long onely as they are under the judgement are soft , but the heart of the godly is alwaies soft . thirdly , by the signes of brokennesse of heart : now brokennesse of heart 1. heales our sinnes . first , the beloved , the master sinne , and then all the rest : other humiliation skinne over , but cures not ; it stops the streame for a while , but it breakes out againe : it may cause you to make many purposes to leave the sinne ; yea , and to leave it awhile , but you will returne to them againe ; whereas if one bee truly humbled he is stronger against that beloved sin than against any other ; not but that hee hath strong inclinations to that sinne , but hee is more shye of it , and shunnes the occasions of that sinne , because hee hath fully felt the smart of it , and hath by his humiliation seene that sinne more than any other . now after the beloved sinne is once healed , then the other sinnes will soone be healed ; as in a cloth by washing out a deeper staine , the same labour doth wash out lesser staines . 2. it causeth love of christ : so mary magdalen , because she was humbled much , and saw that christ had forgiven her much , therefore she loved much . so paul , who was much humbled , ever expressed a servent love to christ , as we may see , acts 21. 13. where hee saith , having beene perswaded by his friends not to goe to jerusalem , i am ready not to bee bound , but also to dye for the name of the lord iesus : as who should say , i feare nothing , because i care for nothing but christ , so also , 2 cor. 5. 14. he saith , the love of christ constraineth mee : and therefore when by humiliation we see what christ hath done for us , we thinke we can never doe enough for him . now you may know if you love christ or not , by these signes : the first signe to know the love of christ , is obedience ; hee that loveth christ , keepeth his commandements , and they are not grievous unto him . the second signe is this ; if you love him , you shall finde in your heart that you love him , your heart will be carried towards him ; as i can tell if i love a man , for then my heart is carried towards him . the third signe to know the love of christ , is this ; it causeth me to esteeme of spirituall things , to prize them at an high rate , and other things little worth : for when a man is soundly humbled , aske him then what he desires most , he will answer christ and grace , and that his corruptions may cease in him ; as for outward things , hee passeth not for them : as a man that sees he must dye , hee cares for no outward wealth , take you that , give him onely the pardon of his sinnes . the fourth signe of the love of christ , is this ; it maketh him content with the meanest condition . the prodigall sonne , when he was humbled , so he might be in his fathers house he was content ; he liked the meanest condition , even to be a servant ; i am unworthy to be thy sonne , make mee as one of thy hired servants , luk. 15. 21. so paul , after hee was humbled , thought himselfe unworthy for the saints company , and that not for a fit onely , but even ever after he still cryes out , i am unworthy to be an apostle . thus naomi , returning home to her countrey , said , she went out full , and yet had nothing but her selfe , sonnes , and husband ; she accounted any thing too much for her . if a man once come to be verily perswaded that he is worthy to be destroyed , hee can with patience beare any losses and crosses ; for these are nothing to death , which he knowes he hath deserved ; therefore what impatience soever thou hast , so much art thou short of true humiliation . the fifth signe to know we love christ , is this ; it makes us fearefull of offending god : tendernesse of conscience is ever according to the measure of true humiliation ; for by how much the more we are humbled , by so much doe wee feare to offend god , and labour to walke obediently unto him . esay 66. 2. the lord saith , to him will i looke that is poore and of a contrite spirit , and trembleth at my word : if thou art of a contrite heart , thou wilt tremble at his words ; that is , at his commandements ; such an one feares to breake any commandement , he is sensible of the least sinne : hence it is , that prov. 28. 14. feare is opposed to hardnesse of heart ; happy is the man that feareth alway , but he that hardneth his heart shall fall into mischiefe : now the opposite to hardnesse , is brokennesse of heart , but feare is opposed to it because it is a signe of brokennesse of heart . now this fearfulnesse stands in two things : 1. in a facility to be convicted of any sinne ; for he that is not thus broken in heart , stands out with god , and will not yeeld unto him . 2. in a feare to offend god ; for when hee is once convinced , he labours to doe according to his knowledge ; and then is afraid to displease god , either ▪ 1 in committing the least sinne ; as moses would not leave the least hoofe behinde him ; and as iob feared lest his sonnes should have sinned in heart , iob 1. 4. he was so truly humbled , that hee would not sacrifice for owne sinnes onely , but even for his sonnes also , and that the least , the thoughts of their hearts . 2 in omitting the least good duty , or doing it formally ; which thing the hypocrite cannot doe , because he hath not this tendernesse of conscience . the sixth signe of the love of christ , is this ; it makes gods word sweet unto us ; as it was to david , sweeter than the honie and the home-combe : crummes are sweet to an hungry man ; so if a man hunger after the gospell , it will be sweet unto him . indeed if the word be sweetened with humane eloquence , it may bee sweet to one that is carnall ( for so it is pleasing to nature , ) but if the purer it is , and the more it is seperated from those gaudy flowers ; if the more piercing it is , the sweeter it is to us , then it is a signe of a broken heart ; for it is a reproach to those that have not a broken heart , and so it cannot be sweet : as wee may see , ier 6 10. where the lord saith , behold , their eare is uncircumcised , and they cannot hearken : behold , the word of the lord is unto them a reproach , they have no delight mit . and againe , the prophet saith , ier. 15. 16. thy words were found , and i did eat them , and thy word was unto mee the joy and rejoycing of mine heart : it is joy and rejoycing to those that have a broken heart , as the prophet had : nay , the sharper it is , the more they delight in it . the seventh signe of our love to christ , is this ; it causeth meeknesse of spirit . the spirit that dwellethin us ( before we are humbled ) lusteth after envy , iam. 4. 5. now every naturall man is so ; but he that is of a broken heart envieth not , he spends his ●nger on himselfe , and lookes to his owne offences so much , that he regards not others . but some man will here bee ready to object and say , my nature is hasty , and i cannot suppresse it . to this i answer , it is true , every one by nature is a lion ; but grace when that comes , it tur●s us into lambs and meeke sheepe . luk. 3. 4. iohn cryes in the wildernesse , prepare the way of the lord , &c. but how ? by humility : every high mountaine and hill shall be digged downe , and the crooked shall be made straight , and the rough wayes shall bee made smooth : humility , which prepareth for christ , diggeth downe those high mountaines , and maketh plaine those rough wayes . i deny not but that somtimes gods child may haue a passion of anger ; yet the peace of god rules in his heart , although that sometimes breakes out as a rebell , but it dwels not in him : christ is meeke , and so are all his . and so much for the third question . now to proceed further in the explication of humiliation , and come to the fourth question , which is this , whether this humiliation must be in all men , as well in those which are well educated , and have fallen into no grosse sinnes , as in others ? i answer , yes ; it must be in all , even this great humiliation here spoken of , else let them goe never so farre , they will in the end fall away : and that is the very reason why so many professors , that have given up their names to follow christ , fall away , because they were never humbled soundly for sinne . yet there is this difference betwixt the humiliation of one brought up well , and a grosse sinner : 1. the filth of sinne is not so suddenly revealed to those that have beene well brought up , and have some knowledge , and therefore they are not so suddenly smitten , as to those that lived in ignorance all their life long : those that have a light on the sudden , it presently amazeth them ; even so god strikes downe suddenly the grosse sinner , and amazes him with a more violent sorrow and humiliation , than he doth the other . 2. the joy is not so sudden , nor flashing , nor sensible in him that hath more knowledge ; the medicine is knowne to him as soone as the wound : he knowes christ a saviour offered up for all that are wounded for sinne , and so as soone as he feeles the wound he applies the medicine ; so is not his trouble so irkesome , neither being delivered hath he such sensible joy : for instance , suppose a man be in the way wounded among theeves , and almost killed , so that he saw no meanes of life ; if one , a friend of his , on the sudden should steppe forth and helpe him , hee would be more sensible of it , than such an one as knowing before he shall be robbed , getteth company to goe with him , and so escapes the danger . and so much for the fourth question . the fifth question is this ; what is the least degree of humiliation that must be in one that will be saved ? i answer , it is so much as will bring us home to christ ; that is , so much as will make us apprehend sinne to be the greatest evill in the world , and christ to be the greatest good ; so much as will enable us to make sinne our chiefest sorrow , and christ our chiefest joy : when wee doe so , then whatsoever is offered we neglect for christ , and preferre him . thence is it that the churches are said to rejoyce in christ with joy unspeakeable and glorious , 1 pet. 1. 8. for when we apprehend sinne to be the greatest evill , and by christ to beefreed from it , we must needs rejoyce unspeakably . for wee are to know that our conversion consists in threethings : 1. in being soundly humbled , so that wee see sinne to be the greatest evill in the world . 2. in stedfastly laying hold of christ , and beleeving in him , so that wee will not part with him for any thing in the world . 3. in a newnesse of life , walking in obedience to all his commandements : and therefore christ saith , iohn 16. hee will send the comforter to convince the world of sinne , and righteousnesse : first , to humble for sinne : and in this also there are degrees ; for here one may be humbled more than another , and so thirst after christ more ; but the more wee are humbled , the better we are humbled ; it is a signe god 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 thinke that we are humbled enough , and that our humiliation at our first conversion was enough ; no ( beloved ) our humiliation must not be like a land-flood , that runnes but for a little time , but like a spring running continually ; for all degrees in grace , depending on god , mortification of our lusts , &c. depends on the degrees of our humiliation ; and hee that is the most humbled , would be much more if he saw himselfe to be the better . and so much for the fifth question . the sixth question is this , how shall we come to be thus humbled ? i answer , by the law ; for though the whole act of our humiliation is wrought by the law and the gospell , rom. 6. yet that humiliation which i now urge , is that legall humiliation which is wrought by the law : by the law , i meane not onely the ten commandements , but the rectitude of our persons to the whole scripture , which is the exposition of them : first , consider therefore how much perfection gods word requireth , then how short you come of that perfection ; this is one meanes . i but some man will bee ready to say , i have done what i could , and yet i am not humbled . to this i answer , it is not the law alone that must humble us , but it must be joyned with the spirit of bondage ; for as to make the gospell effectuall there is required the spirit of consolation , and a faith to beleeve it ; so to make the law effectuall there is required the spirit of bondage , and faith proportionable . the spirit of bondage is that which enlightneth us to see the bondage wherein we are by reason of our sinnes , and then is required a faith to beleeve the threats against those sinnes ; for faith is required to beleeve gods threats as well as his promises ; faith in the generall being nothing but a lifting us up to see what nature cannot : for when the uncleane person is threatned he is not moved because he beleeves not . but here some man will be ready to object and say , afflictions often humbleus , therefore it is not the law that doth it . to this i answer , afflictions , as the plow , make way , but it is the seed of the law sowne in our hearts that must humble us : indeed those notions , which they had before , are in afflictions made to seem otherwise then before : but we must take heed that afflictions cause not worldly sorrow , for that is the applying of the corrosive to a whole place . now you must know that there is an extraordinary humiliation which god at some times workes in some men ; we urge not to that , ( god workes that in whom he pleaseth , and intendeth to make extraordinary , ) wee urge to the ordinary humiliation . now the meanes to attaine that , are these five : the first meanes to aftaine humiliation , is , to enter into a serious consideration of our estate , as the prodigall sonne did ; he is said , luk. 15. to come to himselfe , and consider that his father had enough , and he starved . so every one of us should doe : consider first , the greatnesse of thy sinnes in particular , and make catalogues of them . and then secondly , let our actuall sinnes leade us to our corrupt heart , which is the root of all . so god dealt with the children of israel , deut. 8. 2. where it is said , god led them forty yeares in the wildernesse , to humble them , and to prove them , and to know what was in their hearts , &c. hee himselfe knew it well enough , but by their sinnes he would make it knowne to themselves and others . so also god dealt with hezekias , 2 chron. 32. 31. where it is said , god left him , to try him , and to know all that was in his heart . hezekiah had a proud heart , and god left him to himselfe , not that god might know what was in his heart , but that hee himselfe might know . so god tels the israelites , ezek. 36. 31. yee shall remember your owne evill wayes , and your doings that were not good , and shall loath your selves in your owne sight for your iniquity , &c. thirdly , having thus considered your sinnes , consider gods wrath , and the certainty of it ; the wrath of a king is the messenger of death , what then is the wrath of almighty god ? even as the power of god is more than the power of man , so is his wrath also : as long as he lives , so long will he punish thee in hell . the consideration of this made moses breake out , psal. 90. and say , who knowes the power of his wrath ? paul is in great heavinesse for the iewes , rom. 9. and as god shewed his almighty power in making of man , so will he in destroying and punishing . and this wrath of his shall fall upon the most sensible part of man , viz. the soule , which as it is capable of the greatest measure of joy , so is it capable of the greatest measure of griefe . what is god but infinite ? what is his wrath but infinite ? under it thou shalt most wish for death , which now thou most fearest . the second meanes to obtaine humiliation , is , to stay a great while on this consideration , to suffer sorrow to abide on our hearts ; for it is the oft and serious consideration that effects this : and therefore we may learne something from sathan , when he would drive a man to despaire , he oft puts thoughts of gods wrath due unto our sinnes into our mindes , hee holds the object close unto our mindes , and so letteth us thinke of nothing else . it is the frequent and seirous consideration of these things that humbleth us : this was that that humbled david , psal. 51. my sinne was alwaies before me : so iam. 4. 8. cleanse your hands ye sinners , and purifie your hearts yee double minded : how is that done ? vers . 9. be afflicted and mourne : all waveringnesse and instability comes from the corruption of the heart , and therefore cleanse that ; and the way to cleanse that is to be humbled ; and the way to be humbled is to sequester your selfe from all carnall mirth ( though else lawfull ) and stay on these considerations . the third meanes is this ; if you cannot see sinne in it selfe , labour to see it in his effects . all miseries which you feele in your selfe , or know in others , are the fruits of it ; and this will make you say , it is a bitter thing to sinne ; so peter in his second epistle and second chapter , by this effect aggravates sinne , where he shewes it was for sinne that the angels were throwne downe into hell , that the old world was drowned , that sodome and gomorrah were destroyed . the fourth meanes to attaine humiliation is , to make these evils present before you by faith : as in an opticke glasse , those things that are a far off will seeme neere to those that looke in it ; so these by faith should seeme at the very doore : it may be the not considering them as present makes them not affect you ; for what is a farre off , although it be in it selfe feareful , yet is not feared , as death , &c. therefore set hell before your eyes , and see it as present before you . make present unto you these two things : 1 all sinnes past : a thing that is past vs will seeme small unto us , though it be as great as ever it was before , and so doe our sinnes to us : we usually doe as men that leave something behinde them , when they are far gone they thinke it is but a little , and therefore they will not returne for it ; so we being far off from our sinnes , they seeme little unto us , but we must remember the day of our iniquity . let us therefore make them our sinnes present , god he esteemes them as great as ever they were , let us doe so therefore , let them seeme abominable to us : thus did iob possesse the sinnes of his youth . 2. things future : as gods judgements , which are neere at hand , and lye at the doore , as god saies to cain , although they seeme to us a farre off : but this is satans cunning to deceive us ; he is as a painter , who by the collusion of colors makes things seeme far off which are nigh ; so he makes gods wrath which lyes at our doore , seeme a farre off , when as it may bee it will light on us the next day . the fifth meanes to attaine humiliation , is , to take heed of all such false shifts whereby you may seeme to keepe off the blow of gods law from lighting on you : wee are never moved with these considerations untill all shifts are removed ; so that wee see nothing but death , and then we tremble . the shifts by which men thinke to keepe off the blow of gods judgments , and so with-hold themselves from being humbled , are these eight : 1 civilitie ; this gloworme of civility so glittereth in the darke , that wee thinke it to bee a true sparke of grace , but where the spirit shines wee shall finde it false : and as the divell deludeth witches , in giving them leaves instead of silver and gold , so doth hee deale with thee here ; for except there be a supernaturall frame of thy hear● , there is not cause of comfort notwithstanding all thy civility : and therefore thou must bee sure to have something in thee more than nature , for civility will not bring to heaven . 2 formall performance of holy duties ; as praying , reading , &c. that puffes men up , and keeps them from humiliation . if you either omitted them altogether , then your conscience would checke you ; or performed them well , then your heart would be bettered , and you would be humbled : but this formall doing of them keepes the heart dead and senslesse . remember therefore that no sacrifice is acceptable to god , but that that comes from a broken heart , psal. 51. 3 the badnesse of your nature ; you would doe better , but your nature is so bad that you cannot . but remember , first , that that aggravates your sinne , and god likes you the worse for that , and will the hardlier pardon you ; even as wee our selves are readiest to pardon an offence in a good nature . secondly , your selfe is the cause of the badnesse of your nature : god gave you in adam a good nature , but you have lost it , and since by many sinnes have made it worse by farre . 4 gods mercy : he is mercifull , therefore you will not feare : but what if hee be mercifull , hee calls not thee , thou art not burdened with thy sinnes , he cals onely such , come unto mee all ye that are heavy laden , and i will ease you . what hast thou to doe with mercy , which seest not thy misery ? thou hast no part in it , as iehu said to iezabell . 5 the making conscience of many things ; so herod did many things after iohns preaching ; so the gentiles did by nature the things contained in the law , yet were without god , rom 2. but there is no example like unto that of amazia , 2 chron. 25. 2. he did that which was right in the sight of the lord for a long time , but not with a perfect heart . one may make conscience of praying in private , and of doing many good duties , and yet have no true grace , but doe all out of a naturall conscience for feare of punishment . 6. because judgements come not swiftly , and are not speedily executed , ministers threaten but they feele nothing : but wee must know , that the lesse afflictions we have had , the more are behind ; and i know not a more miserable condition than this is ; it is a most dangerous signe thou art ordained to death , when thou art thus let alone vnpunisht : as we use to say , when men are frequently sicke there is no danger of death , but when they never have beene sicke , and at length fall into it , it is very dangerous ; so it is to be feared , that when once god beginnes with thee , hee will make an end , as hee threatned to hophnie and phincas ; hee will so strike , that he will not strike twice : so that nothing can be worse , than for a sinner to goe on without trouble . 7. men judge their estates and sinnes in a false ballance of opinion : none ( say they ) thinke ill of them , but a few that are more precise than wise . but consider : 1 that ministers are onely the men by whom ye beleeve , not whom ye should beleeve : take our words but so farre forth as they are proved unto you by scripture ; and if they be true , then ( although few be of that minde ) yet you ought to beleeve them . 2 consider whether that latitude of religion which thou stickest unto , and hopest to bee saved by , will serve thee on thy death-bed , and at the day of judgement . 3. consider that it is the part of holy men , and of none else , to discerne which are the wayes of god : every one is to be beleeved in his owne art , therefore beleeve them . men thinke that it concernes onely some to bee holy , as ministers , &c. and not all . i will answer such with the saying of wisedome , the way of godlinesse is too high for a foole : if thou wert wise , thou wouldest thinke it concerned thee also . now i beseech you ( brethren ) humble your selves , and so much the rather , because now the time and necessity of the church requires it , now while shee is thus in her mourning gowne seeke not after your profits and pleasures , drinke not wine in bowles , use not now the liberties that otherwise lawfully you might . remember that saying of vriah , 2 sam. 11. 11. the arke , and israel , and iudah abide in tents , and my lord ioab , and the servants of my lord are encamped in the open fields , shall i then goe into my house to eat and to drinke , and to lye with my wife ? &c. and doe as daniel did , chap. 9. now practise all the parts of humiliation , now gods church needeth it ; although you your selves were free , yet humble your selves for the sinnes of others ; continually pray to god for them . remember what god threatneth to those , esa. 22. 12. that when he called to mourning , they followed their pleasure ; hee saith , he will not forget it to the death : so esa. 66. 4. god is angry with all that neglect this duty , and will not bee stirred up to performe it ; but those that doe call on him he will heare . the unrighteous iudge , luk. 18. was overcome by importunity , and then much more will god : if we humble our selves , as mordecay , ester 4. 14. concluded excellently , their deliverance shall arise from another place ; so may we ; then certainly the church shall stand , and antichrist shal fall , as a mill-stone into the sea , never to rise up againe . i grant hee may rage very farre , he hath raged farre already , and how farre more he shall rage , god onely knowes ; yet in the end , certaine it is he shall fall , & the church shall stand . let us all therefore be humbled , you which have not yet begunne this humiliation , now beginne ; and yee which have begunne , bee stedfast therein , knowing that your labour shall not bee in vaine in the lord. mercy to be found in christ. the next thing to be shewed after this doctrine that wee are dead in sinne , is the meanes of recovering our life , and that is by christ , as it is in the text ( you hath hee quickened that were dead , &c. ) hee , that is , chist hath done it . hence learne this doctrine of comfort , as a refreshing cordiall next after the bitter potion of humiliation . that : whosoever will come to christ , may come and finde mercy , rev. 22. 17. whosever will , let him taste of the waters of life freely . here i will shew : 1 what is meant by will ( whosoever will ) that is , he that will receive christ with all his conditions , to be his lord and his ruler , &c. whosoever will thus take christ hee may : if wee would take christ before wee were humbled we might , but till we be humbled we will not take him . it is christ that gives life , but till we be hungry we wil not take him and eat him : the sunne enlighteneth , but the window lets it in ; christ gives life , but our hungring after him makes us eat him , which we will not doe untill wee be humbled . 2 may come to christ ] that is , receive him , and beleeve in him ; it is but laying hold of him when hee sees he must perish , as a man that is falling into the sea , casts himselfe on a rocke , and there will lie and rest ; so wee seeing wee must perish without him ; wee clap hold on him , and will not leave him for any persecution or pleasure . 3 whosoever will ] it is generally propounded ; for christ is a common fountaine , he that will , may come ; as iohn 7. 3 , 7. if any man thirst , let him come unto mee and drinke : hee that beleeveth in mee , as saith the scripture , out of his belly shall flow living waters : and againe , iob. 3. 16. god gave his onely begotten sonne , that whosoever beleeved in him , should not perish , but have everlasting life . as the old adam was a common root of sinne and damnation ; so is christ the second adam , of grace and salvation : as at the yeere of iubilee , when the trumpet sounded , whosoever would might goe free , but if any would be sollavish as to serve , they might ; so now to christ , now he calleth , whosoever will , may goe free and be delivered ; but if there be any so flavish minded as to stay , they may . the grounds of this doctrine why i thus generally deliver it , are these : 1 because else there were no ground of our faith ; faith must have a ground of scripture , and the scripture makes no particular promise to any man ; it saith not , thou thomas , or thou iohn , shalt be saved , but it faith , whosoever will , let him come , and drinke freely of the water of life : then we say , but i will ; therefore on this ground is the strength of faith , that whosoever will , may come . 2 because faith is about things that are ; faith presupposeth his object : god gives the generall promise , whosoever will beleeve , shall be saved : this is the object of faith , this premised the faith followeth ; and is the the cause of all the consequences , as that christ is mine , i am sanctified , justified , &c. these follow faith , but the object is before , viz. that whosoever wil come to christ , may : as , if i beleeve the world is created , then it must first be created ; so if i beleeve , i shall be saved , if i goe to christ , then i must first have this , for to beleeve , that whosoever will come to christ , may come . to exhort so many as are humbled for sinne , and see what need they have of christ , to come to him to be quickened ; the fountaine is opened , so that , be thy sinnes never so many , or great however , committed of knowledge after many vowes or covenants , yet if thou art so touched and humbled for thy sinnes , that thou truely thirstest after christ , if thou wilt take him , thou maist . to those onely that are humbled is this wide doore of comfort opened ; art thou but humbled , let thy sinne be never so great , suppose it be of murther , uncleannesse , &c. let them be aggravated with all the circumstances , yet if thou canst be but humbled , and then lay hold on christ thou maiest , read 1 cor. 6. 9. see what great sinnes those were , how can you name greater ? neither fornicator , nor idolater , nor adulter , nor effeminate , now abusers of themselves with mankind , nor theeves , nor covetous , nor drunkards , nor revilers , not extortioners , shall inherit the kingdome of god. and such were some of you : but yee are washed but ye are sanctified , but ye are iustified , &c. nay , suppose you have not one jot of holinesse , nor of godly sorrow , yet doe but take christ , and hee is thine . to looke for sorrow and holinesse before thou takest christ , is to looke for life before the soule . therefore doe but take him and hee is thine : for , 1 the promise is free without any condition ; if godly sorrow and grace were required , it were not free ; godly sorrow and grace followes faith , but are not required before it . 2 the promise is generall , mark. 16. 16. goe yee unto all the world , and preach the gospell to every creature : if therefore there be any poore soule touched with his sinnes , so as hee will doe or suffer any thing for christ , to him i speake comfort , to him christ doth belong , thou maiest have christ if thou wilt . but some man will here be ready to object and say , then every one will take him . to this i answer , every one would take him for a saviour , but there be conditions following after , though not going before faith : if you beleeve hee is your saviour , you must beleeve hee is your lord , you must serve him in all his commands , and leave all your sinnes , which none will doe , untill they see that without him they cannot but perish : and none but they will take him , whom , when they have taken him , he descendeth into them , and quickeneth them , and animates them , and makes them like himselfe . as fire doth yron , to have the same qualities which fire hath , although not the same degrees . thus when a man , humbled for sinne , longeth after christ , and receives him , christ enters into him , and gives him a threefold life : 1 the life of guiltlesnesse , by which wee are free from the guilt of sinne . 2 the life of grace . 3 the life of joy . thus hee quickeneth those which are dead in trespasses and sinnes . hitherto of the first verse , we come now to the second . continuance in sinne dangerovs . ephes. 2. vers . 2. wherin in times past ye walked according to the course of this world , according to the prince of the power of the aire , the spirit that now ruleth in the children of disobedience , &c. after the apostle had proved these ephesians , to whom hee writes , to be dead in trespasses and sinnes ; here in the next verse hee proceeds to confirme his dorctrine , by proving them to be dead men from the signes of death , which are three : that they walked : 1 according to the course of the world : 2 according to the prince of the aire : 3 in the lusts of the flesh . these are the guides by whom they were led , the world , the flesh and the divell : where such guides lead a man , hee is like to runne a good course . now the point of doctrine that ariseth from the first of these , is : that whosoever walketh in any course of sinne , is a dead man , and the child of wrath : that is , if there be any ruling lust in a man , so that hee followes it , and it commandeth him , that man is in the estate of condemnation . this is plaine , rom. 8. 1. there is no condemnation to those which are in christ iesus , who walke not after the flesh , but after the spirit . if there be no condemnation to those which walke after the spirit ; then certainely there is condemnation to those which walke after the flesh : so likewise , rom. 6. 14. sin hath no dominion over you , for you are not under the law , but under grace ; that is , if sin hath but dominion over you , then were you in the estate of death : if but any lust hath dominion over you , so that you must yeeld obedience to it , you are not in the estate of grace , but of damnation : and the reason hereof is vers . 18. because , you are the servants of sinne , ( for his servants you are whom you obey . ) suppose you have but any one predominant sinne , it is enough to damme thee . there are some that can deny the sin of lusts , but for to leave their company , that they cannot doe : againe , some can leave their company , but by no meanes will part with the sinne of lust ; some can part with both : but for their riches , they will not part with a penny ; and so for other particulars , many will be content to part with some of their sins , but one is so sweet , that they will not part with it . but let all such know , that if they have but any one sinne to rule and reigne so in them , that they must needs obey it ; if it be so sweet unto them , that they cannot leave it , they are in the estate of condemnation : yea , if they continue but in any one knowne sinne , for there is but one way to heaven , but by-waies a thousand : now , if thou takest 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 misse . i added , whosoever walketh in any knowne sinne . indeed , a man may sometimes by chance slip out of the way into some sinne ; but i meane not such a man , but him that maketh some sinne his continuall walke . but every one will be ready to say ; this is a hard saying , and who can indure it ? i will therefore shew you some reasons for it . the first reason is , because , that whosoever walketh in any knowne sinne , is overcome of sinne , and whosoever is overcome of sinne cannot be saved . indeed , a godly man may oftentimes be foiled , but never is overcome , and at the last getteth the victory : but when a man assimulates himselfe to sinne , and without any reluctation is overcome of it , striving no more against it , as fire when it is ouercome by water , that man is certainely in the estate of condemnation . this is the meaning of the apostle peter , 2 pet. 2. 9. while they promise them libertie , they themselves are the servants of corruption , for of whom a man is overcome , of the same hee is brought in bondage : if any sinne overcome thee , thou art in the estate of damnation . it will not serve our turne , to use those weake excuses , which commonly is our plea ; to say , wee cannot leave them , because we are flesh and blood , and they are naturally in us . the second reason is , because , whosoev●r walketh in any knowne sinne , in him sinne is predominant , and hath the chiefe command , and where that hath the chiefe command and rules , god hath no place ; for the motion followes the predominant element ; if godlinesse be predominant , that moves us and rules us ; if sinne be predominant in us , that rules us . as a man speaketh out of the abundance that is in his heart , so also he worketh out of the abundance that is in his heart . this is plaine , for when christ would shew their hearts to be bad , hee biddeth them consider their speech ; and if he could gather the naughtinesse of their hearts by their speech , then certainly much more by their actions and workes . i , but some may say , i have a secret sinne in my heart , yet it breaketh not forth ; i keepe it in , and will not suffer it to come out , and so long it is not predominant , neither doth it beare rule , neither doth he walke after it , but covers it . i answer , they have so , and though they doe not walke after them , yet they are not the better for that , for god judgeth according to the inward heart , he judgeth according to the heaven we aime at in our owne hearts , he feeth the secret bent of the heart which way it is ; it may seeme contrary to the eyes of men , but hee judgeth not according to the outward appearance , but hee judgeth with righteous judgement . the third reason is , because , that whosoever lyeth in any knowne sinne , is an hypocrite , and no hypocrite can be saved , though he doth other things never so well ; for such an one hangeth not like the sprigge , but like a bough that is almost rent off the olive tree , which can never prosper . if he did but a little , and yet did it in sinceritie , it would be accepted , whereas , while he doth much , yet in hypocrisie , god regardeth it not . this i finde by comparing these two places together . 2 cron. 25. 2. and 2 cron. 15. 17. in the first place it is said , that amazia did that which was right in the sight of the lord , but not with a perfect heart , and therefore god rejected him : the meaning is , that he was not throughout perfect , but had some secret sinne in him , therefore god rejected him . now , in the other place , it is said , the hears of asa was perfect all his daies ; yet as we may read , he had many infirmities : as 1 he put not away the high places : 2 he relied upon the king of egypt : 3 he trusted on the physicians : 4 he put the prophet into prison . yet notwithstanding all these infirmities , it is said , his heart was perfect , because that these did not rule in him : for , where there is found humiliation wrought in any man , he , though these through infirmity may be in him , yet he walketh not after them ; and then only humiliation is good , when a man is desirous to be rid of his sinnes ; and this the hypocrite wanteth , because there is rottennesse at the core , and his heart is not truly sound . the fourth reason is , because that hee that walketh but in any one knowne sinne , if he had but tentation unto other sinnes , he would runne into them also . thence is that of the apostle iames 2. 10 , 11. whosoever shall keep the whole law , and yet offend in one point , is guiltie of all ; his meaning is , that if such a man had but as strong tentations unto other sins , he would commit them also ; for if a man doeth any duty out of sincerity , he would do all , because that god commandeth all , as it followeth in the same place : for he that said , doe not commit adulterie , said also , doe not kill : now , if thou commit not adulterie , yet if thou kill , thou art become a transgressor of the whole law. for , looke what sinne soever thou art tempted unto , the same thou wilt commit , and if a hundred tentations should as much beset thee , thou wouldest 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 . to this i answer , it is a metaphor taken from the manner of men in their most usuall and ordinary carriage of themselves ; and therefore it needes some explanation , because it is a figurative speech . now it is discerned by these foure things . first , see what way a man chooseth to walke in ; if a man by accident happeneth to fall into some by-path , where lies not his journy , that way is not of his choosing , hee is not said to walke in that way : psal. 119. 30. there david saith , i have chosen the way of truth , thy iudgements have i laid before me . his meaning is , when hee did wholly consider what journie to take , then hee fell into gods path , and went in his waies ; this was his resolution . if then after consideration thou hast a full purpose and inward resolution to go in the paths of righteousnesse , thou walkest right . 2 see what way thou goest forward in , for that way thou walkest in ; if a man choose a way , and goe not on in that way , it is nothing : david , psal. 119. 32. saies , i will runne the way of thy commandements , when thou shalt inlarge my heart . but many are here deceived , they thinke they have chosen the waies of god , and yet go on in the waies of sinne ; if they would walke aright , they must hold on the paths of goodnesse . 3 see what companions and guides you choose for your journie ; if thou professe thou hast chosen the waies of god , and yet dost delight in the same sinfull pleasures thou didest desire , thou maiest say what thou wilt , but certein it is , that thou art the same man thou wert : for davids resolution , when hee walked in this path , was quite contrary , he saies , away from me yee that worke iniquitie , for i will now keepe the commandements of my god. and this is laid downe in the text : if therefore wee follow the same guides , the world , the flesh and the divell , wee still go wrong , and are not yet in the right way . 4 see what provision thou makest for the place before thou come thither ; see whether thou seekest god or the divell . a man that is to travell into italy , or any other country to trafficke there , will be sure to provide afore hand for his journie ; doe thou likewise , see for what country thou bringest exchange for ; if thou laist out all here for heaven , it is a signe thou art travelling thither ; but if wee will make shipwracke of a good conscience , and all our care is to gaine here , it is a plaine signe we walke not aright ; and that wee mind nothing lesse than heaven . now , thus much for the meaning of walking . the uses follow : 1 this should be a triall for us to examine ourselves , whether wee be living men or no ; for if we be living , then we walke , and if wee walke , then wee are to see whether we walke in the right way or not ; for , this is the scope of the aposte here . now , this we may know by that place , rom. 8. 1. there is no condemnation to them which are in christ iesus , who walke not after the flesh , but after the spirit : his meaning is , by this yee shall know , whether ye are in christ jesus or not , if ye are in christ , yee walke not after the flesh , but after the spirit . this is a sure place of triall , and a true touchstone . and this triall is very necessarie for us ; because , that men live in the church as corne lies in the barne , after it is thresht 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 therefore it is necessary that the fanne should come and discerne the chaffe from the true corne : so in the church , there is need of the fanne also , to winnow the good corne from the chaffe . let men therefore by these two rules examine themselves : 1 see if it be a knowne sinne . 2 see if you continue in any sinne . 1 see if it be a knowne sinne . a good man may continue in sinne , and yet be perfect before god , if hee know it not to be a sinne ; as the patriarkes lay in polygamie , yet it was not acounted of before god , because they knew it not to be a sinne : there were many good kings continued in it , but if they had knowne it to be a sinne , they would have forsaken it , and therefore , for all that they are said to serve god : as for example , a good subject may be said to be obedient to his prince , when it may be he doeth not that which at that time is his princes will ; because , that if he knew what were his princes will , he would doe it : but if a man willingly commits treason , he cannot be said to be a faithfull subject ; so he that sinnes against knowledge , cannot be a good man. 2 see if thy sinne be continued in . 2 it is the continuance in sin that makes thee the in estate of condemnation : if it be a knowne sin a man fals into , yet if he continue not therin , this is no argument against him , for the godliest man upon occasion may fall , but such a man is not himselfe . hence is that saying , he was not himselfe when hee did it : but as for those that make a common trade of sinning , they cannot say , but that they are themselves in the cōmitting thereof . in the godly , as paul said , rom. 7. 17. now , then , it is no more i that do it , but sinne that dwelleth in mee . it is not they , but sinne that still remaineth in them : yet the sinne , though it be in them after their regeneration , yet it hath no possession as it had before . take heed therefore , that although thou hast the same occasions offered thee as before thou haddest , yet thou dost not continue in it , but totally absteine therefrom , for a wicked man may a great while , even , a whole yeer , absteine from some sin , and yet be said to lie in it , because , that if he had the same occasions offered as before he had , he would have committed the same sinne as before hee did . let every man therefore looke backe unto his owne heart , and consider with himselfe , whether he is not the same man he was ; some had their delight in covetousnesse , some in pleasure , some in preferment , some in credit , examin now your selves , and see whether thou dost not delight in the same things still ; see if thou dost not continue still in them , and c̄omit them usually , and so judge of it accordingly . but here men may make many evasions , and find many doubts , that it is no knowne sin , that they lie not in it , and the like . therefore , to the end i may make it plaine , i will reduce all to these five heads : the first question shall be this , when it is a knowne sinne , for the hypocrite will be ready to find an evasion about this ; as for the breaking of the sabbath , for covetousnesse and the like , they will say they are no sinnes , how shall they know they are sinnes ? to this i answer , the sparkes of conscience will glow in the midst of this darknesse , that will grudge at that sin , and then be sure it is a knowne sin , though it doe but whisper against it . if therefore thy conscience tells thee , that such and such things are naught , and to be avoided , ( although it may be for a time thou maiest keepe downe thy conscience , and sufferest it not to speake out for the noise thy lusts make ) yet , when thou shalt come to lie upon thy death-bed , and at the last day , when thou shalt appeare before god in judgement , then for certaine shalt thou find these to be sins , and that to thy cost : thou now wilt be ready to say some thing , and put away thy sin from thee , but that will not serve the turne ; harken therefore now to thy conscience , and see whether that doth not tell thee , such and such things are sinfull . here it may be demanded ; a godly man sometimes may have a scruple in conscience , whether he is to doe such or such things ; now therefore wherein lies the difference betweene the scruple of the godly , and ignorance of the wicked . to this i answer , indeed there is a great difference betweene the scruple of the godly , and the ignorance that is in the wicked , 3 and the murmuring and accusing of a guilty conscience . there are three signes whereby they may be discerned : 1 for the guilty conscience ; when he lies in a knowne sin , and his conscience tells him it is a sin , he makes no inquiry after it , but he findes such a sweetnesse in it , that his heart is ingaged to it , he cannot speake against it , nay , he resolves to sin , yea , and whensoever he is reproved for it , he is very angry . but on the contrary side , for him that hath a scruple in conscience might he but be informed of it that it were a sinne , 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 sin , and no sooner doth he know it to be a sin , but he forsaketh it . 2 thou maiest discerne of it by the subject matter of their scruple : if it be a hard knot and question , then it may be in a good man , and such an one should gather the soundest and best reasons , and see what side is most probable , and that he must follow . but on the contrary side , if it be an easie matter of morality , then thou art the more to be suspected , for the morall law is ingrafted into our hearts . for an instance , if it be about the neglect of the sabbath , or about company keeping , and the like , the conscience that is a virgin , and never will be corrupted , that will tell thee these things , and perswade thee of them : indeede , sometimes thou maiest have a seared conscience , past feeling , and then , when once thy conscience hath done telling of thee , then thou art in a pittifull case . 3 thou maiest discerne of them by the rest of their actions ; if they have a good conscience , they will be troubled about that , and the rest of their life will be good : but thou maiest quickly gather whether it be a raging sin or no , for then they will doe all things on the other side , and one known sin drawes on another , and the falsenesse of their hearts will be discerned in other things also ; for one raigning sin is like to a disease that weakneth all the faculties of the body : for even so that weakneth all the faculties of the soule . and so much of the first question . the second question is this , he that is a carnall man may say , i doe many good things as well as others , and although i doe sometime sin , yet i allow not my selfe therein ; and what can a godly man doe or say more ? to this i answer : godly men and wicked may goe farre together , but in themselves they differ much . therefore first , i will shew how farre they may be said to agree and differ , and secondly , how they may be discerned . 1. 1 in these things they agree and differ . first , both may agree in the way , and yet differ in the end , their journeies end may be 2. several places : for the end of all that a godly man doth , is the glory of god ; but the good which a wicked man doth , is either out of some present feare , or hope , or flashes of conscience , or for som by-respects , so that in al he aimes most at his owne profit ; it proceedeth not from the inward man , a new regenerated heart , as it doth in the godly : for example , suppose a man travelling , and by chance fall into london road , because it is coincident with his way , and not because his journey lies to london , but only for that is his readiest and perhaps cleanest way ; now wee cannot say , that man tends to london for all that , because here the denomination is taken from the utmost end of his journy . 2. 2 they both agree and differ for the disapproving of evill : i know that this may be in the wicked a disapproving of evil , as well as in the godly : wherefore we are to know that there is a twofold disapproving of evill . 1. that that ariseth from a principle nature , in conscience . 2. from a true principle of regeneration . if thy disallowing of sin doth but arise from a naturall conscience , that is nothing . but if it be from a principle of regeneratiō , that is , from a new disposition that is wrought in us , if from it we disallow sin , our case is good . but now the signes whereby we shall discerne betweene these two , are three : the first signe is this ; if thou dost disallow thy selfe in sinne from a new principle of regeneration , thou wilt absteine from sin with delight , 1 and settle upon goodnesse , as a stone , or any other heavy thing rests in its centre , for working with a habit , is working with delight , when a man sets himselfe against sin with all might and maine , then it is a true signe . but now for the naturall conscience , let him be but out of his old company he is out of his element whatsoever good thing he doth , lie doth it not with the whole bent of his spirit , but it seemes tedious unto him . the second signe whereby you may discerne the natural conscience , 2 is sin ; if he loveth those that continue in such sins as he doth ; if he be a drunkard , he doth delight in drunkards , if a gamester , he doth delight in gamesters : for he never comes to the contrary grace , but hath pleasure in them that commit the same sins but the regenerate man , hee that hath a heart changed , his heart riseth against such men . therefore , rom. 1. 32. it is said , who knowing the iudgement of god ( that they which cōmit such things , are worthy of death ) not onely doe the same , but have pleasure in them that doe them . if this is reckoned as one of the sins of the gentiles , not onely to commit sins themselves , but also to take pleasure in those that commit the same sins . when therefore a man hates them that love goodnes , and favoureth and delighteth in those that are evill , it s a great signe the heart is not changed ; for the scripture makes that a lesse signe of a dead man , to doe evill , than to favour them that doe it . on the contrary side , for a man to favour good men and goodnesse and hate sin , it is a great signe of a regenerated man ; when , as the wise man saith , prov. 29. 10. the unjust man is an abomination to the just . the third signe whereby you may discerne it , 3 is this , if thy disallowance of sinen arise from a true principle of regeneration , it will transforme the whole man ; as a sprig being once ingrafted into the stocke , will change the whole nature of the stocke . for looke what the will is set upon , that wil change the whole man , and draw that after it ; see therefore now what thy speeches and delights are , if thy disallowance of sinne arise from a good principle , they are true . on the contrary side , the naturall conscience that doth not transforme the whole man , but onely in some few things ; though it disallow of sinne , yet it will goe on in sin ; and such men hold , or as the word in the originall is , ( rom. 1. 18. ) they imprison the truth in unrighteousnesse . their consciences beinlightned , they keepe it , and imprison it in that faculty ; the conscience that telleth us what to doe , and yet there is no general amendment in us . and this is a great signe wee are not inwardly changed . and so much for the second question . the third question is this ; godly men oftentimes relapse and goe backe againe and againe , and often fall into the same sin , and they know it to be a sin : how therefore shall i distinguish betweene this relapsing and lying in sin ? to this i answer : you shall distinguish it by these 3. signes : the first signe is this , a godly man never relapses into purposes of sinning , hee doth not before hand premeditate and think of the pleasantnesse and sweetnesse thereof : and after this manner is it said , 1 he that is borne of god cannot sinne ; for hee is overcome of sin but upon some occasion . but the wicked man after hee hath committed sin , doth purpose to doe it againe ; so that hee cannot be properly said to fall into sin againe , because in purpose hee never left it . the second signe is this ; 2 looke what sinne a carnall man lyeth in , that is his beloved sinne , he favoureth it most , and would not be crossed in it , he cannot abide to be told and admonished of that sinne . now it is otherwise with the godly man , he favoureth not himselfe herein , but that sinne which he is most ready to fall into , he is gladdest to heare that condemned , he is very willing to heare the preacher speake against that . as for the wicked man hee must not be touched , hee is like a lame man which cannot indure to be stirred , so he cannot abide that his beloved sin should bee spoken against . 3. there is a great difference in these two things . 3 1. the godly man falls not into it so often as he did before . 2. hee falls not into it after the same manner . 1. he falls not so often as he did before . 1 he doth greatly resist it , the being and essence of sinne is not still in him , though it may be in part ; if the same occasions bee set before him , yet he is not drawne away as hee was before . as for the wicked man , he is the same he was , and upon every slight occasion he will be drawne away ; he cannot absteine from sinning , because that sinne is not weakend , but is full still in him . 2 for the manner : although he doth sometimes slip , 2 yet it is with great griefe and reluctation , hee is more sorry for it alwaies , and every time gets ground of it , and strength against it . but as for the wicked man it is nothing so , hee doth it with as much joy as ever he did , hee findeth as much sweetnesse in it as ever he did before . so then we see there is a plaine difference between the relapses of the godly , and the wickeds lying in sin . and so much for the third question . the fourth question , or rather an objection , is this : no body can doe all things , the best of us are sinners , we are but flesh and blood , which is fraile , the best have some imperfections ; and therefore , who is it that sinneth not ? to this i answer , it is true that all men are sinners , the godly offend as well as the wicked , yea , the godly offend often , and much ; but yet there is a double difference between the offences of the godly and the wicked . 1 the hypocrite hath alwaies some predominant and ruling sin in him , 1 wherein he favoureth himselfe , so that all he doth must have respect to it , and where religion crosses that it must give place , and there must be a bawlking of good duties , if it be against it . but as for the godly , in them there is no predominant sinne , it may be now one infirmity starts up , then another , but downe they goe againe , none can get the victory over him . the hypocrite hath some dominering sinne , in which he will be favoured , but as for the godly man , he desires none to spare him . 2 there is a great difference in the manner ; 2 a wicked man doth it as his proper worke , his delight and his glory , hee acts himselfe in it . but the godly man , he acts not himselfe in committing such a sinne , it is not he that sins , but something that is in him , and he is very sorry afterwards that he was so foolishly overtaken therewith . one man may weare a chaine for an ornament , another for a fetter , and would with all his heart be rid of it : so it is with the godly man , his sin is a burthen unto him , and he would be very glad to be rid of it , but to the wicked man it is no burthen , but he rejoyceth in it , he accounteth it all his pleasure , he reckons it a losse to be hindred in his way , or to leave it . the godly man he esteemeth it as very hurtfull , he knowes it hinders him , so that he cannot doe that he would . the godly man , he entertaines sin as a theefe , but the wicked man as a welcome guest . and so much for the fourth question . the fifth and last question is this , how shall wee distinguish betweene the purposes of the wicked and of the godly , because that oft times both seeme to be good ; and there be many men that have good purposes , and do but very little . to this i answer , the purposes of the hypocrite are weake , and bring nothing to passe , but as they rise , so they presently vanish againe , but the godly mans , they are well rooted in the soule , and bring the thing to passe that they labour to effect . a good man will use all the meanes he can to absteine from sin , he will shun all the occasions : but the wicked man , he will not absteine from the occasions , hee knowes his nature will be ready to take hold of sinne , and yet he will not avoid the occasions and allurements thereto ; surely therefore this man hath no purpose to leave sin ; for if his purpose be not put in practice , he had as good never purpose , for it hath no effect . the godly man , hee will use all good meanes to further his intent , by fasting and praier , and all other good duties . againe , a godly man , if he hath a lust in sinne , hee will resist it with all his might , and never give over , though hee doth slip , yet hee presently riseth againe , and never ceaseth , and therefore it shall not be imputed to him ; but if a man hath flitting purposes in his braine , that is nothing , though he falleth no into the same sinne so often . thus much for the first use of triall . the second use serveth for comfort . for if this be a signe of deadnesse , to walke in sinne ; then is it a matter of comfort to all those , who , although they often times slip into sinne , yet are sincere hearted , and doe not continue in knowne sinnes . you had therefore no neede to cry out against us , that our words are cruell words , for this is a doctrine full sweete ; you must at the first give us leave to open the wound , though it be painefull , yet after , you shall finde the ease and sweetnesse . the bone-setter , that because hee would not deale roughly , setteth not the bone aright , but puts in the sore joynt only a little , and doth not set it throughly ; it may be at first thou shalt be called a good bone setter , because the person ill affected , for the present , feeles no paine , yet afterwards when the joint is not seated , will be railed against : or the surgeon that will not search the wound , to the bottome , for paining the patient , at the first may be pleasing ; but afterwards in the end hee shall have little thanke for his labour : in like manner should the doctrine be harsh at first , because it fearcheth the sore to the quicke , yet the end of it is comfort . the end of christs speaking to the people in saint iohns gospell , was at the last comfort and joy . labour therefore all of you to make this use of this doctrine ; you that have sincere hearts , take it home to your selves , if you doe walke in no knowne sinnes : but if yee have walked formerly in any knowne sinnes , now beginne to rectifie your lives , that so you may have cause to take this doctrine unto your owne soules . breake the bands of satan , and forget all his faire allurements , you must part with all your sweetest sinnes for it , and give all you have to purchase this jewell . comfort you may have , and all our desire is , to make your hearts perfect , that so you may finde comfort . 4 if your hearts be perfect , you shall finde these foure comforts : 1 you shall finde more comfort in easinesse and contentednesse to forbeare that lust wee most delighted in , 1 than ever wee did in yeelding to it . 2 you shall finde your selves able to rest , 2 to pray , to heare , and to sanctifie the sabbath ; make your hearts good , and you shall doe these things with delight : for , as when a mans hand is out of joint he cannot worke ; so if the soule be out of frame it cannot pray , &c. 3 you shall find your selves able to beare afflictions ; 3 before you can beare nothing , but every thing is as a burthen unto you : a man having a shoulder that is out of joynt , cannot beare any thing ; so , if sinne be mingled with affliction , it makes that bitter : but after you have purged your selves from sinne , you shall be able to beare them ; but when there is no strength within , how shall wee beare them ? 4 when you hearts are perfect , 4 the wound will presently be healed and grow well . the peace of the wicked is but like a wound that is skinned over , at the last it will breake out againe , hee may make a shew for a while , but there is a secret disease in him ; and the later end of that man will be worse than the beginning ; their paine will be worse hereafter , the paine that hee shall indure when death comes , when gods insupportable wrath begins to charge his sin upon his conscience , that will be worse than all hee indured before . and thus you see this doctrine is most sweet to all those that have perfect hearts , but to the other , that remaine still in their sins , most dangerous . a profitable sermon preached at lincolnes-inne , on gen. xxii . xiv . as it is said to this day , in the mount of the lord it shall be seene . the occasion of these words , was that famous hystorie of abrahams offering his sonne isaack : now that so great a passage of gods providence , and so great a tryall of abrahams faith might not passe away , but be remembred , the lord delivereth it in a proverbe , as it is said unto this day ; because wee are apt to forget , and proverbs are short and pithy , and so the better remembred , and therefore the lord setteth this marke upon it : whence by the way we observe , that speciall passages of gods providence should not be forgotten . and therefore it is the manner of the lord in such passages of his providence , to make songs of them : and so hath it beene likewise the practice of the lords people to turne such things into songs , which they would not forget , as we see at the red sea , and in the time of dehora ; and so did moses , when he would have some things to bee remembred of the children of israel , he left them a song : so did david likewise , who for the remembrance of the lords goodnesse , made many psalmes of thanksgiving . now a proverbe is much of the same nature ; but it is short , and makes a greater impression , and therefore this great matter here set forth by it , is the dispensation of the lords providence . wherein note wee in the first place , that the lord will be seene : why , what strange thing is that ? the lord is seene every where of us , and makes himselfe continually visible unto us . i , but this is another kinde of sight , which is not in a generall manner to bee beheld , but in his speciall providence to his servants in their afflictions . the second thing is , the time when he will be seene ; that is , in the mount : that is , when things are brought to an extremity , when we thinke there is no more helpe nor hope , that is the time when the lord will be seene . now the scope of this place is , to helpe us against discouragements , when wee see it goe hard with the church that there is no hope for them , for then we are not to distrust , because in the mount will the lord be seene , in distresse will the lord shew himselfe ; and therefore you are to take heed of discouragements that you leave not your hope , for then you take away indevour , and so gods causes fall to the ground , and thereby the lord is forsaken of us ; for it is our hope that sets all aworke , and the want of hope makes us turne our backes ; yea , foyle and give over the lords battels ; and therefore we should still maintaine our hope in all extremities whatsoever , for when the lord sends any afflictions on the church or our selves , wee ought not to despise or make light of them , because they are the messengers of the lord , to humble us : so we must not on the other side have the sinewes of our soules loosened by them ; for as we are not to despise the chastening of the lord , so are wee not to faint when wee are rebuked of him ; for in the mount will the lord be seene : that is , it is a thing that the lord will usually doe , not at this time when thou wouldest have him , but even when abraham was fetching the blow , then to stay his hand : and it is his usuall course so to doe ; and therefore it is turned into a proverbe , because it is ordinary . secondly , we have ordinary use of it , and therefore likewise it is put into a proverbe ; for the lord usually brings us into extremities ; and that it might be the better remembred of us , it is put into a proverbe , for that is the use of short sentences to be easily carried in the memory ; and therefore the lord hath thus turned it : as men doe by their silver , they change it into gold that it may with the more ease be carried . now to cometo the words ; out of which wee may learne , that it is gods usuall manner to bring his children to extremities . the examples are so many in scriptures , and in our daily experience of this , that we need not insist on the proofe of it , but proceed to shew the reasons thereof . and the first cause why the lord doth so usually doe it , is , when hee brings afflictions on his children , he lets it runne along till they may thinke there is no more helpe , nor hope , that so it may be an affliction to them ; for it would not bee an affliction , except it did runne on to the uttermost point ; for if there were any doore for us to get out , wee were not compassed about , but when a man hath no gap to goe out at , that is it that makes the spirit of a man to sinke . if a man were in a smoky house , and had a doore open , it were no difficulty for him to shift himselfe out of it ; but when wee are shut up , that is it which makes it difficult ; and that it might be so , the lord suffers it to come to an extremity . secondly , the lord brings us to an extremity because the lord might be sought to ; for so long as the creatures can doe us any good , we will goe no further ; but when they faile us , wee are ready to looke up to the lord : as it is with men which are on the seas , when they are in an extremity , those that will not pray at any other time , will pray now , and bee ready to say with these in the prophet hosea 6. 1. come and let us returne unto the lord ; for ●● hath torne , and he will heale us ; he hath smitten , and he will binde us up : and the reason is , because where the creature ends , the lord must beginne , otherwise there can be no helpe at all . and hence it is that at the time of death , when a man once sees that , and hath no deliverance , it quaileth the stoutest spirits that are : as saul , when he could see nothing but death before him , then he sanke downe to the ground , and till then the lord is not sought to ; but in their afflictions they will seeke mee , saith the lord ; because then they can goe no where else . therefore when a man is brought to say , vaine is the helpe of man , then he will looke to the lord for his helpe ; but till then , man is subject to looke round on every side to see if there bee any that will helpe : but when there is none , then hee seekes unto the lord and is delivered . thirdly , the lord doth it , because that hereby it comes to passe that the lord may bee knowne to be the helper ; that when wee are delivered , hee may have all the praise ; for otherwise if there be but a little helpe in the creature , wee are ready many times to ascribe it all to it , or at least to divide the prayse ; and therefore the lord said to gideon , iudg. 7. 2. the people that are with thee , are too many : though indeed they were but few in comparison of the multitude which they were to goe against , yet they were too many for gideon , to have acknowledged the hand of the lord in it , if hee should have had the victory with them . but the lord will not divide his glory with another , and therefore he will bring a man to the streight to bee without all hope , that so hee may have all the praise ; for when other meanes concurre with his helpe , then it is divided ; but without that , his arme lyes naked , as it were , and therefore that it might bee knowne , hee brings them to extremitie . fourthly , the lord doth it , because all that we have , wee might have as a new gift : therefore the lord suffers us , as it were , to forfeit our leases , that he may renew them ; otherwise we should thinke our selves to bee free-holders . but when wee come to see 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 a new gift , and then we take our life as given againe of the lord : and so in any other streight , when there is no helpe of man left , then wee take it wholly from the lord ; and then wee give it to him againe . fifthly , the lord doth it , because hee may teach us by experience to know him . but here some man will be ready to say , why cannot that be without these extremities ? to this i answer , you must know when a man goes on in a course , without any troubles , or changes , his experience is to no purpose ; for hee hath no great experience of the lord : but when a man is in tribulation , that brings experience ; and experience , ●●pe ; for it is another kinde of experience that is so learned , than that which comes without it : and indeed nothing is well learned till it bee learned by experience . and therefore our saviour christ himselfe that had all knowledge that could be had without this , would have this also of experience likewise ; for when a man is in ex●●emity , then shall hee have experience of the lord : and therefore it is said of manasses , when he was in affliction , and had prayed to the lord , humbling himselfe , and was restored , that he knew the lord was god , 2 chron. 33. 13. why , did hee not know that before ? no , not as now hee did ; for now hee knew the lord by experience : and the want of this is the cause why many feare not god ; for because they have no changes , they know him not by experience , and therefore they feare him not . and for this cause , when the lord did ever manifest himselfe in any speciall manner to any of his people , ye shall see it alwayes to bee upon some great change that befell them : as when iacob was forced to leave his fathers house , to flye from his brother esau , then did the lord in a speciall manner manifest himselfe unto him ; and so likewise at his returning home againe , when his brother esau came against him with foure hundred men to destroy him , which was a great change , then the lord appeared to him againe : so still upon the great changes of his people doth the lord appeare unto them ; and as hee did to them in former dayes , so he doth to us now ; hee doth appeare unto us sometimes by ●●erience of his goodnesse ; which that he may doe , he brings us to extremities . lastly , the lord doth it for proofe and tryall , for so it is said in the beginning of this chapter , god did prove abraham ; and therefore said unto him , take now thine onely sonne isaack , whom thou lovest , and offer him up on one of the mountaines which i shall shew thee : now seeing the lords intent was to prove him whether hee would part with his sonne isaack for his sake , therefore he lets him goe to the very place and utmost period of offering his sonne ; for if the lord had taken this tryall of him before hee had brought him to the very utmost , hee had not beenetryed ; but when the knife was as it were going to the throat of his sonne , then was heefully tryed : and like unto this doe we deale with friends one towards another ; for when you will try how another will trust unto you , you will let him alone till there be none else to help ; for if there be any other for him to go to , it is no tryall ; but if it is come to this that you must doe it , or none will , then have you tryed him and not before : in like manner did the lord prove abraham in this place . the use of it is , that wee might searne never to be discouraged ; whatsoever our case is , let us never suffer our hearts to be cast downe in us ; for as we are very prone to let goe our hold upon all occasions , so is it a very great fault so to doe . we see how david doth recollect himselfe together when h●● soule was disquieted within him , asking himselfe why it was so ? which hee would not have done , if the other had not beene a fault in him ; and therefore why doe wee so cast downe our soules ? if we say , it is because it will be long before the lord will come and undertake our helpe : i answer , no , it will not , for as soone as he doth see thee fit for helpe , hee will give it ; for when things are most desperate , then his helpe is nearest : for as he is able then to doe it , so is hee most willing to doe it then . and to this purpose is that place , hos. 14. 4 , 5 , 6. i will heale their backesliding , i will love them freely , for mine anger is turned away from them . i will be as the dew to israel , he shall grow as the lilly and cast forth his roots as lebanon : his branches shall spread , his beautie shall be as this olive , and his smell as lebanon . when israel was fallen into a very low condition , and had taken to him words , and repented of their sinnes , then the lord healed their back-sliding , which was the cause of their misery : and then though they were outwardly miserable , yet he will be as the dew unto them ; that though they be as the lillies in winter which hath neither colour , scent , nor beauty , yet consider in the spring time what i doe unto them , and learne to know me by the workes of nature ; for if i doe but send a little dew , such as is in the time of spring , it shall grow againe , yea and bring forth such a flower , whose beauty shall exceed salomon in all his royalty : and if the lord can doe so in nature to the hearbs of the field , doe you not thinke he is able 〈◊〉 doe it to you in the ordinary passages of his providence ? if hee shall but shine on you with the light of his countenance , yea though you were as the lilly in the winter , yet shall you spring againe as the lilly in the spring : that is , you shall spring quickly . i but you will say , and quickly wither againe : no , saith the lord , you shall be confirmed and established in your estate , for hee will fasten your roots as the trees of lebanon , and they were faster than the trees in other places ; for though they be tall , and so their boughes might bee moved , yet the bodies of the trees hold their owne , because they were well rooted : and in lebanon they were faster than in other places , because it was a firmer ground : so that if the lord list to plant you , you shall be sure to remaine firme . i but what shall i be good for ? i know not how to be usefull neither for god nor man , but to bee laid aside as a thing for which there is no more use . nay , saith the lord , i will not onely make you beautifull as the lillies , and rooted as the cedars , but i will make you as the olivetrees which are fit for use . and put the case thy name and credit bee lost , yet your smell shall be as the smell of lebanon , that is , as lebanon had many sweet blossomes and sweet smels , so shall it be with you , whatsoever your condition be . this place then is a place of comfort aganst discouragements , which you may see exemplified in divers examples : as in the example of iob : you know in what a case hee was , he lost all hee had , that he had not a friend left him ; no , not his wife nor servants that would sticke 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 iob was fit for mercy , when hee had humbled himselfe , you see what a change the lord made , how his beauty did returne againe , and how all his health , prosperity , and friends did returne unto him , in so much as he was in all things as before , yea and beyond it . so in the fourth of daniel 26. who would have thought it possible for nebuchadnezzar ever to have beene restored , that had lost his kingdome and wits too , which is the onely meanes to bring a man in againe ; yea , hee had lost all his beauty , for hee was a beast of the field , yet the lord made a change with him : now a man would wonder how this should be brought to passe that hee should have his kingdome againe and be made knowne to his nobles ; why the text saith , he looked up to heaven , vers . 34. and then his nobles and princes sought unto him : for the disposition of all people is to have the right heire to rule the kingdome ; and therefore he had as much glory and honour as ever before . the like you shall see in mordecayes time , when the church was in extremity ; for you see how farre haman went , the blow was as it were in the giving , the knife was in his hand to cut the throat of the whole church of the jewes , yet when they had humbled themselves by fasting and prayer to the lord , that made worke in heaven ; and when there was a change in heaven , you see how quickly the church was changed , and brought even from the lowest degree to the highest that could be , or ever was in the time of their trials . and therefore let us never give over our hopes , and despaire not , for because the lord is ever ready to shew mercy , for mercy pleaseth him : a man when he corrects his childe , he doth it unwillingly ; but when hee is fit for mercy , hee is glad to shew that : why so it is with the lord , hee being willing to doe it , and exceeding able , for hee is a physician that is able to heale the most dangerous diseases , and shall wee then doubt of the accomplishment ? it is a common fault amongst us to measure the lord according to our selves ; and so when we see man cannot helpe us , we thinke that god cannot ; but he that can turne winter into a summer , can speedily turne our estates when we are fit for it : as a physician that administers hard potions to his patient , it is not because he cannot or will not give him pleasant things , but it is because his patient is not fit for it ; for as soone as hee is fit for cordials , hee most willingly gives them unto him : and as the husbandman , hee is willing enough to sowe his seed in the earth , and would bee glad if the time were come ; i but hee knoweth if he so we it on the wilde waste ground it would be lost , and therfore he plowes it first , and againe too , yea thrice if it be needfull , and then having well fitted it , hee sowes his seed ; even so it is with the lord , hee first plowes the ground , he digges deepe into the hearts of men if it be needfull so to doe , but if a little plowing will serve , he never takes a deeper ; and if one will serve , he never gives a second ; and therefore when we are fit to receive the seed , mercy shall come in amaine amongst us , even as that which goes with wind and tide ; yea , it shall come as fast as our misery did , which though it comes headlong upon us as it did upon nebuchadnezzar , yet how quickly did the lord deliver him againe ? and so shall it , bee with us , because the lord is delighted with mercy , therefore the lord doth usually helpe in extremities , and not before ; for in the mount will the lord be seene . and as the first doctrine is drawne naturally from these words , that it is gods usuall manner to bring his children into the mount ; so in the second place , then and there will he be seene : therefore it followes , that in the time of extremities will the lord be seene , and not before : but then he will appeare in his speciall providence , for the comfort of his children , though not before . and why so ? first , because the lord knowes this is the best way to draw forth the practice of many graces , and good duties , which otherwise would be without use : as for example ; when iacob had made his brother esau his enemy by his hasty getting of the blessing , whereas if hee had stayd the lords time , he might have had it without any sorrowes with it ; but because he will have it a wrong way , it is accompanied with many sorrowes both in him and rebecca likewise : now if the lord had presently made reconciliation betwixt him and his brother , as he could have done , though he did not , but made it long first , that made iacob exceeding fruitfull ; for hee being caused to to flye , as his mother counselled him to doe , in his necessity became acquainted with the lord , and knew him better than ever otherwise hee should have knowne him ; yea , he knew himselfe better too , and therefore vowed to give the lord the tenth of all that he had , and that the lord should be his god for 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 likewise when esau came against him at his returning home againe ; if it at the first it had beene told iacob that his brother had beene friends with him , hee had never wrestled with the lord as hee did ; and so should he have missed of that great blessing which he received in being called israell . and therefore we se● the lord by this doth draw many great fruits from them , of which otherwise the lord should lose the glory , and wee the benefit , if it were not so with us . so likewise the angell was sent to daniel when he began to pray ; i but if the message had then beene delivered to him , his heart had not beene so well moulded in the frame of grace , therefore the lord lets him alone ; though hee had given the angell charge to deliver the message to him , yet till he had done his worke , and was made fit for it , the message of their full deliverance was not made knowne unto him . a second reason why the lord deferres , and will stay till the very extremity comes , is , because he would give a time to men to repent and meet him in , which is good for his children , otherwise we should not seeke unto the lord : and for such as doe not seeke him , it is to leave them without excuse : as in 2 chron. 11. 12. chapters , you shall finde that roboam sought the lord for three yeares together , and then departed from him , yet shisacke was not sent against him till the fifth yeare of his reigne : whence this is to be observed , that though he had forsaken the lord , who therefore had resolved to bring judgement upon him , yet he gives him two yeares liberty to see if he would returne . so when nebuchadnezzar was like a flourishing tree , when he had dreamed his dreame , and that made knowne unto him , that he should be cut downe to the very root , like the lilly in winter , nothing should be left but the stumpes , yet you shall finde it twelve moneths after before the lord strucke him . so in the destruction of jerusalem by nebuchadnezzar , the lord was oftentimes offering to strike it , yet called backe his hand again that they might humble themselves and seeke his face : but as it is said of iezabel in the second of the revelations verse 12. hee gave her time to repent , but she repented not . thirdly , the lord doth not deliver till the time of extremity , that we may know the vanity of the creature . and see that they are but as reeds that are empty : as for example , when a man is brought to some great straight , and sees that men will forsake him in it , as the lord will cause them to doe when he will bring a man to a streight indeed , for then he will shew him that there is no helpe in man ; as when a man that is sicke , and so farre gone that no physicke will doe him good , but all physicians have left him ; or when a man hath some great businesse in hand , and nothing that he hath will effect it ; and so likewise a man at sea , when hee is in such a tempest that neither rowing nor any thing else will doe him good , then when men are in such cases , they come to see the vanity of the creature , and that all outward meanes will start aside like a broken bow ; 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 of him that handles it : even so , when the creature is put to it , then the vanity of them is seene , and that they are but as hollow reeds that are empty , and so not bee trusted to . now we must adde to this , that as the lord will not deliver till then , yet then he will doe it ; and of that you must make no doubt , because the lord will make good his promises and bee just , for he is abundant in truth , he will make good all that he hath said , and that in abundance . now if the lord will helpe , and yet not till a man come to extremity , why then hee must helpe or not at all , and so he should faile them that trust unto him , when as one man will not faile another that trusteth him , for that were treachery so to doe ; why then much lesse will the lord faile thee , if thou rely upon him , if thy heart can tell thee thou dost intirely rest upon him , it is impossible hee should faile thee : and therefore hee must helpe thee at the last cast , or else not at all ; and untill thou art so farre gone , thou art not come unto the mount ; for abraham was three dayes in going the journey , and the lord might have revealed it before if hee would , but hee did not till he came to the mount : and therefore doe not say , now is the extremity , and yet the lord doth not helpe mee , when thou art but in the way , for thou art not yet come to the brow of the hill , thou art not at the utmost part of the mount. the use of it is , to teach us not to make too much haste for deliverance in the time of distresse , but to wait upon the lord , yea depend upon his providence when we seeme to be without helpe : if we looke upon the creature , yet then are wee to depend upon the lord , so as never to say there is no helpe ; but on the contrary , to say , i will trust in him though he kill me ; for so did abraham here , he was to kill his sonne , and yet he had hope : so let us , though there were a thing that would bee our utter undoing if it should come on us , yet if it doe come thou oughtest to hope , because it is the lords manner to bring his people to extremities , as here to abraham : and the like hee did to peter when he came to him on the waters ; for he might have holpen him before he beganne to sinke if he would , but hee did first let him sinke a little and then he holpe him : so when the people were at the red sea , and had no gap to goe out at , then the lord holpe them , by making a way thorow the sea : in like manner he did to iacob when hee was returning home from his father in law laban , hee , suffered esau to come out against him with foure hundred men , before hee holpe him ; and who would have thought that esau's mind should have beene so suddenly turned ? but when iacob was brought to a streight , then the lord turned all another way . and the like he did with david in the time of his distresse , he let him alone till the waters were like to goe over him : but when his feet had almost slipt , in regard of his outward and inward troubles , for he was at the very going downe to the grave , then the lord brought his feet out of the net , and set him at liberty , and tooke him out of the waters that he was not drowned ▪ and therefore still trust in the lord , and labour that thy faith faile thee not whatsoever thy straights be ; for that was peters fault when hee was on the water , for if he had sunke , being hee had the lords word , hee should have beene safe enough , and therefore had no cause to doubt ; and so wee should learne to doe , in all our streights still to beleeve ; which if we doe , wee shall finde 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 , betwixt the very lifting up of the hand to the stroke ; and as in the text , so also when the shunamite had by the command of the prophet left her land , because of the famine that was to come when the seven yeeres were done ; for shee trusted the prophet , and therefore did not say , alas , what shall i doe for my lands againe ? but did goe ; and when shee returned , and was gone to the king for her lands againe , at that very instant was the king talking with elishaes servant about the great workes of the prophet , who then told the king of this woman and her sonne , confirming that which gehezi had said , and gehezi being present to helpe to speake for the woman ; and then shee had not onely her lands restored her , but the fruits of it also for the whole time of her absence . so likewise when mordecayes destruction was plotted by haman , and so neare brought to passe , that there could be no hope of helpe on any side , yet then when mordecay was asleepe in the night , and had made no plots at all for his safety , then the lord brought it to passe ; for that night the king could not sleepe ; then hee must needs call for a booke , and then that above all other bookes , that should bee brought , and in that booke that very place to bee turned to of the treason against the king , and mordecayes truth and faithfulnesse in discovering the same ; and that this should be done at the very extremity , when a day or two after would have done him no good , it is worth the considering : therefore never doubt , feare not , but trust to the lord in any streight ; 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 so too when there is the like occasion : in like manner , when our saviour christ was brought to the very brow of the hill by the people to bee cast downe from it , why then he went a way thorow the midst of them ; so is the lord able to doe with us , and will also if there be the like need ; and therefore let us learne to trust in the lord , and in all things to depend upon him . one would have thought it impossible when fortie men had secretly vowed neither to eat nor drinke till they had killed paul , for that to bee revealed , and paul to be delivered , when so many that were able enough to destroy a poore prisoner had conspired against him , yet we see the lord delivered him from that great streight ; and therefore let us wait still upon the lord , for it is but the staying till the time be out , and then he that can save , will save , and will not tarry . and so much for the second thing . the last point observable from these 〈◊〉 that godly mens extremities are but tryals , sent for their good ; and not punishments , sent for their hurt and ruine . the lord did this but to prove abraham , hee meant him to hurt at all in it : and so the lord doth by afflicting others of his owne people , he doth not meane to hurt them by it . and therefore when you see an affliction to bee so great as if it would undoe those on whom it is , yet you shall see in the issue it was but like an evill ; for when abraham was bid to take his onely sonne isaack whom he loved , and offer him in a sacrifice to the lord , and was suffered to bee the three dayes in the tryall , yet the lord meant him no hurt ; here was indeed a great apprehension of evill , yet it was no evill ; but it might as much worke upon him as the evill it selfe : even so is it with us in our afflictions , they are not evils , but meere tryals , and therefore we are not much to be dismayed for the greatest afflictions that can befall us in the world , because they are but trials , that doe befall thee from god. i , but will some say , what shall i get by it ? why , so much that there is so little cause to be sorry for it , that thou hast cause to rejoyce , if thou woudest beleeve ; as it is said in the first of iames 2. my brethren , count it great joy when you fall into divers trials : it is a very fit text for the purpose , for the lord said hee would prove abraham ; and all is no more but to try us , and not to doe us any hurt : and this is a good reason why it is so , in that wee are bid to rejoyce in it ; now we have no cause to rejoyce in that which wil hurt us , neither will the lord lay any unreasonable command upon us . i , but what if the tryals bee many ? yet hee bids us rejoyce , though they be of divers kindes ; when wee are not onely afflicted in the losse of goods , and our friends forsake us , in which wee might have some comfort , if our healths and liberty might bee enjoyed ; or if all the outward man were afflicted , yet if the spirit were whole it would beare out infirmitie . i , but what if that bee wounded too ? why , if there bee tryals of all sorts , and you fall into them all , and that of a sudden too , as a fall of waves , one comming upon the necke of another as they did upon iob , yet wee are bid to rejoyce : why one would thinke it were enough for a man to bee patient in that case ; yet ( saith the apostle ) you must rejoyce in it ; yea , count it exceeding joy : that is , as your trials are greater , so let your joy be greater . why , that is a strange command you will say : i but though you see not the reason of gods commandements , yet there is a great reason in them , which if you saw , you would keepe them most willingly . and the reason of this command is , the greater the tryall is , the more will bee the good , and therefore the more cause of joy ; for if the most painefull bee the most gainefull , then they that have them , have the greatest cause to rejoyce in them : it was a tryall for abraham to goe from his owne land , and to cast out his sonne ismael ; i but this was the greatest , and this brought him the greatest fruit that ever hee had . i , but what is that good ? why this ; first , it shall increase grace in your hearts ; for as the gold when it is tryed loseth nothing but drosse , and so is made the better thereby ; so it is with our afflictions , for the triall of our faith , 1 saith the apostle , bringeth forth patience : so the greater thy tryall is , the more it strengthens thy faith , and so increaseth comfort : for when the afflictions of the apostle abounded , his consolation abounded also . and hence it is , that our saviour christ saith , you shall receive an hundred fold with persecutions ; that is , when the tryall doth abound , the comfort shall abound . againe , 2 you shall have the greater wages ; for when a man hath a friend that hath be one employed about any great thing for him , why the greater the trouble was which he did undergoe for him , the more will hee bee beholding to him , and the greater reward will hee bestow upon him ; even so the greater the tryals are from the lord , the greater benefit will come to us by them ; and therefore when you see the greatest tryals befall the church and people of god , bee assured by this which hath beene said , that some great benefit is comming to them ; for doe you not thinke this is a usefull doctrine ; it may bee it concernes some of you now at this present ; if not , it may doe , and therefore lay it up before-hand ; and let us not thinke of our afflictions as of things that will undoe us , but as tryals that will bring us profit . for as the spyes that went to canaan were of two sorts , and looked upon the gyants that were in it with a double eye ; and so some of them said , o the land is a very good land , and incouraged the people to goe up into it ; and others that were afraid , they said , nay but the land eats up the inhabitants thereof , and discouraged the people to goe up into it : even so it is with many amongst us , when they see afflictions befall the church and people of god , o they presently are afraid , and therefore they say , who would be as these men ? let me be of such as be in prosperity and have friends , and some that will provide for mee : but what is the reason of this ? why they send forth wrong spies , and therefore they bring backe a false report : but if thou wouldest send forth thy faith and spirituall wisdome which ought to be in thy heart , then thou shouldest see it were no such matter . and therefore let this be our practice concerning the estate and condition of the church at this time , and needfull it is wee should so doe ; for doe you not see the dangers that they and we are in , and the confusion that is almost throughout all europe ? yet god hath not forgotten us , neither will he leave us , if wee can but rest upon him : what though there should be a sudden change , so that all things were with us as it was in hesters time ? yet could the lord bring forth some good thing out of it that should tend much to his glory and our good : put the case all were turned upside downe , as it was in the confused chaos , wherein heaven and earth was mingled together , and the waters overcomming all the rest , yet as then when the spirit of the lord did but move upon the waters , many beautifull creatures were brought forth , and the sea divided from the rest , that those waters that seemed then to spoyle all , serves now to water all , and without it we cannot bee : even so , were the church in never so confused a condition , yet the lord shall so order the things that seeme to undoe us , that they shall bring forth something of speciall use ; that is , something to water and make fruitfull the house and people of god : and therefore be not out of hope whatsoever befalls thee , onely bee humbled ; for there is great cause so to be , and the lord calls thee to it by his ministers , and wee are his messengers to declare his will unto you ; and as we must bee humbled and take to heart the cause of the church , so wee must consider the time , that wee may bee throughly affected thereby ; for it was ephraims fault not to doe it : and thou must see this distresse , so as it may bring thee into the mount ; for it is not an extremity simply that will cause the lord to helpe thee ; but when thy soule is plowed up therewith , and then the lord will cast in the seed and water it , so as thy soule shall spring againe ; and therefore let us still maintaine our hope in all conditions whatsoever . and for this end did i fall upon this text at this time , that in the mount will the lord be seene . finis . notes, typically marginal, from the original text notes for div a09981-e230 the scope of the chapter . three false guides among the ephesians . doct. the doctrine proved first by reason , secondly , by scriptures . 1 ▪ what this death is . two things , a naturall and a spiritual death dead workes why so called . the seat of this death . ephes. 5. 1● . 2. the kinds of this death . how terrible the taking away of gods presence is . 3. the signes of this death . foure signs of bodily death . 1. privation of reason . obiect . answ. a difference betweene knowing spirituall things , and knowing them in a right manner . 2. privation of sense . 3. want of motion . 4. want of beauty and vigour . obiect . answ. how wicked men may have moral vertues 4. the degrees of this death . the death of guilt . the death opposite to the life of grace . three degrees of this death . the first . the second . the third . the death opposite to the life of ioy . obiect . ans. 1 ans. 2. ans. 3. a difference betweene the spirituall and corporall death . 5. the vses of this point . vses . 1. not to defer repentance . how the devil deceives men in perswading them to put off their repentance , saving repentance what it is . simile . an example of spira . vse 2. how to esteem civill men . simile . simile . vse 3. to stirre up to thankfulnesse for being quickned . vse 4. how to esteeme of the meanes of grace . vse 5. to examine ourselves whether we have life in us or no. simile . how the divell deceives civill men . two signes of our quickning 1. an application to examine our selves before we receive the sacrament , the nature of dead men . two kinds of spiritually dead men . first , starke deadnesse . three positive signes of dead men . a careless neglect of goodnesse . a lying still in any lust . a living lust , what it is . an antipathy to god and godlinesse . five privitive signes of dead men , privation of speech . privation of heat . obiect . answ. stiffenesse , simile . privation of sense . obiect . answ. matth , 13. 13. opened . no sympathizing in the miseries of others . two things to move us to consider the churches misery . quest. answ. what we must doe for the church . pray for it . our prayers must be fervent . spirituall . of faith. with constancy . of righteousnesse . with humility . be more ●ealous . stir up others performe duties in due time . with continuance . the divels cunning to deferre men from doing good duties . signes of civil men that seem to have life , but have none indeed . they doe not grow . they are moved by an outward principle . they doe it but in some places and company . they speake from the teeth , not frō the heart . iunius converted by a country-mans harty speaking . two meanes to get life . doct. no translation to life , without apprehension of gods wrath due to sinne . things considerable . three things keepe a man from christ : 1. vnbeleefe . 2. neglect of him . 3. vnwillingnesse to part with other things for him three things to be set against these , to bring us to christ. the necessity of a deepe humiliation . without sound humiliation we will not come to christ. we will not stay with him . humiliation compared to the sout sorts of ground , matth. 13. we will not suffer or doe any thing for him . reas. 1. reas. 2. reas. 3. reas. 4. the doctrine of humiliation must goe before sanctification . vse . simile . three questions . quest. 1. answ. true humiliation consists in seeing our lives abound in sinne . in considering that there is nothing good in thee . in smiting th● heart with a● apprehension of gods curs● quest. 2. answ. what sorrow is required to true humiliation . quest. 3. answ. how to know true sorrow . how true humiliation differs from other sorrow . in the rise . in the continuance . bousion cons. 299. simile . by the signes and effects . contrition of heart . 1. heales our sinnes . simile . 2. it causeth love to christ : signs to know whether we love christ or no. 1. obedience . 2. affection towards him . 3. the light prizing of spirituall things . 4. contentednesse with the meanest condition . 5. feare of offending god. 6. the finding of sweetnesse in the word of god. 7. meekenesse of spirit . obiect . answ. humiliation changeth our nature . quest. 4. answ. the differen● of humiliation in one well educated and a grosse sinner . quest. 5. answ. the least degree of humiliation will make us count sin the greatest cuill , christ the greatest good a mans conversion consists in three things . quest. 6. answ. the law the onely meanes of humiliation obiect . answ. the spirit of bondage , what and why required to humiliation . obiect . answ. how afflictions and the law concurre to humiliation five meanes to humiliatiō . 1. meanes , to consider our estates . 1. meanes , to suffer sorrow to abide on us 3. meanes see sinne in 〈◊〉 effects . 4. meanes , to make these evilspresent by faith . two things ought to be present before vs. 5. meanes . to take heed of shifts ; eight shifts , whereby men think to keep off iudgments 1. civility . 2. formall performance of holy duties . 3. badn●sse of nature . two cautions 4. gods mercy 5. the making conscience of many things . 6. the delay of executing of judgement simile . 7. a false opinion of their estates , three cautions . 8. an opinion that some should be holy and not all . vse . doctr. 3. 3 things in the doctrine , 1 taking of christ. simile . 2 laying hold of him . simile . 3 all may come and take him . the grounds of the doctrin generally . 1 otherwise no ground of our faith . 2. faith is about things that are . vse . obiect . answer . every one would take christ as a saviour , but not as a lord. simile . christ gives whome hee quickeneth a three-fold life doctr. 1. the doctrine prooved scripture . by reason . reason . 1. hee that walketh in sin is overcome of sinne . reason . 2. in him sinne hath the chiefest command , and god no place . obiect . answ. reas. 3. hee is an hypocrite . god hath respect unto small things with sincerity , more than many great things with hypocrisie . reason 4 , he is ready to runne into other sins upon occasion . quest. what this walking is . answ. right walking is knowne 1 by the choice of the way . 2 by the progresse therin . 3 by companions and guides . 4 by the provision wee make . vse . 1. for triall to see whether we walke in the right way or no. two rules to try whether we walke aright . 1 to see whether it be a knowne sin . simile . 2 to see if thy sinne be continued in . quest. i. when sin is a knowne sin . answ. every mans conscience will tell him what is a known sin obiect . answ. 3 differences betweene the accusing of a guilty conscience , and the scruples of the godly . differ . 1. the wicked after knowledge lie in it , but the godly forsake it . differ . 2. in the subiect matter . differ . 3. in the rest of their actions . quest. answ. wherein a godly man & a wicked may bee said to agree & differ . 1 1 they agree in the way & differ in the end of their journey . simile . 2 they both disagree and differ in the disapproving of evill . disapproving of evill twofold . three s●gnes to distinguish betweene a naturall dislike of evill and a regenerate . 1 a delightful absteining frō sin . 2 a change & rising of the heart both against old sins and the doers of them . 3 a change of the whole m̄a ▪ simile . quest. 3. answ. distinctiō bewixt a godly mans relapsing and lying in sinne . 1 he hath no purpose to sin 2 he favoureth not his sin 3 he falls not into the same sin . 1 so often as before . 2 after the same manner . quest. 4. answ. a double difference between the sins of the godly and the wicked . 1 in the wicked some sin is ever predominant . 2 the wicked commit sinne as a proper worke . simile . quest. 5. answ. the purposes of the wicked are weak and fruitlesse , but of the godly strong and effectuall . vse . 2. to comfort al those that do not continue sinne . simile . 4 comforts in a perfect heart . 1 contentednesse to forsake lust . 2 ability ●● prayer . simile . 3 abilitie to beate afflictions . 4 soūd pea●● and lasting . notes for div a09981-e10400 the occasion of the words ▪ observ. iudg. 5. deut. 31. 19. two things observable in the text. the scope of the place against discouragements . for ordinary use . simile . doct. 1. reas. 1. to make it an affliction . simile . reas. 2. because the lord might be sought unto . simile . reas. 3. because god may be known to be the helper . reas. 4. because we might receive it as a new gift reas. 5. because wee may know the lord. quest. answ. god is never knowne well but by experience . god manifefleth himselfe ever upon some great change . reas. 6. vse . not to be discouraged whatever our case be . psal. 43. 5. obiect . answ. hosea 14. 4 , 5 , 6. opened . examples . iob. nebuchadnezzar , 〈◊〉 ●ewes in mordicaes time . simile . simile . simile . doct. 2. reasons why god will not be seene till extremities are . to exercise the graces of your god by . reas. 2. to give time of repentance ▪ reas. 3. to let us know the vanity of the creature . simile . though god defer till extremity , yet then he will surely helpe . vse . to teach us not to make too much hast for deliverance . ester 6. 1. doct. 3. godly mens extremities are trials , not punishments . obiect . answ. obiect . answ. obiect . answ. we ought to rejoyce in trials , because the greater the tryall is , the more will be the good . obiect . answ. the good that comes of trials , is , 1 increase of grace . 2 increase of reward . simile . sermons preached before his maiestie; and vpon other speciall occasions viz. 1 the pillar and ground of truth. 2 the new life. 3 a sensible demonstration of the deity. 4 exact walking. 5 samuels support of sorrowfull sinners. by the late faithfull and worthy minister of iesus christ, iohn preston dr. in diuinity, chaplaine in ordinary to his maiesty, master of emmanuel college in cambridge, and sometimes preacher of lincolnes inne. preston, john, 1587-1628. 1630 approx. 227 kb of xml-encoded text transcribed from 81 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a10018 stc 20270 estc s120145 99855345 99855345 20832 this keyboarded and encoded edition of the 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(eebo-tcp ; phase 1, no. a10018) transcribed from: (early english books online ; image set 20832) images scanned from microfilm: (early english books, 1475-1640 ; 1285:10) sermons preached before his maiestie; and vpon other speciall occasions viz. 1 the pillar and ground of truth. 2 the new life. 3 a sensible demonstration of the deity. 4 exact walking. 5 samuels support of sorrowfull sinners. by the late faithfull and worthy minister of iesus christ, iohn preston dr. in diuinity, chaplaine in ordinary to his maiesty, master of emmanuel college in cambridge, and sometimes preacher of lincolnes inne. preston, john, 1587-1628. goodwin, thomas, 1600-1680. ball, thomas, 1589 or 90-1659. [8], 92, 134 p. printed [by eliot's court press and r. young] for leonard greene of cambridge, and are to be sold by iames boler, at the signe of the marigold in pauls churchyard [, london], london : 1630. editors' preface signed: t.g. t.b., i.e. thomas goodwin and thomas ball. eliot's court press printed a⁴ l-s⁴; young the rest--stc. in this edition the title page is on a2. reproduction of the original in the union theological seminary (new york, n.y.). library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sermons, english -17th century. 2004-04 tcp assigned for keying and markup 2004-04 apex covantage keyed and coded from proquest page images 2004-05 olivia bottum sampled and proofread 2004-05 olivia bottum text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion sermons preached before his maiestie ; and vpon other speciall occasions : viz. 1 the pillar and ground of truth . 2 the new life . 3 a sensible demonstration of the deity . 4 exact walking . 5 samuels support of sorrowfull sinners . by the late faithfull and worthy minister of iesus christ , iohn prestion dr. in diuinity , chaplaine in ordinary to his maiesty , master of emmanuel college in cambridge , and sometimes preacher of lincolnes inne . london , printed for leonard greene of cambridge , and are to be sold by iames boler , at the signe of the marigold in pauls churchyard . 1630. to the reader . the avthor himselfe , being hindred by death , from digesting his thoughts into tractates more accommodate for all mens vse , presaged notwithstanding , a little before his death , that they would be pressed into publike view by one or other , which might perhaps bee lesse carefull ; who that he might preuent , hee bequeathed the care of those sermons that were only preached at lincolnes inne , to those his worthy friends , by whom you see them faithfully set forth , who liuing in the city , were better conuersant with those that tooke them from his mouth : all others whatsoeuer vnto vs , who ( though much more vnworthy and vnable ) were yet more frequently his auditors in other places , and had reason fully to know his doctrine , manner of life , purpose , &c should therefore bee more guilty of vngratefull negligence , if any of those lamps , into which he emptied the golden oile out of himselfe , should not by vs be lighted vp to serue the temple , to which vndoubtedly by him they were deuoted . moued therefore with the necessity of our duty , their former good example , and the successefull entertainment the rest haue found , we doe here aduenture into light these fiue short sermons , preached at speciall times , and in auditories of greatest worth and expectation , and accordingly composed of more exact materials , and closer put together , which in him may well be pardoned , who in all his other works did bow his more sublime and raised parts to lowest apprehensions . wee haue laboured what we could to discharge the trust by him reposed in vs , and desire that others would be pleased to forbeare the putting forth of any thing of his , without acquainting some of vs therewith , by him deputed for that worke ; who as soone as may be will be carefull to present thee with what else soeuer we shall think vsefull : the lord grant they may doe as much good as the author of them did intend . t. g. t. b. the pillar and grovnd of truth . 1. tim . 3. 15. but if i tarry long , that thou mayest know how thou oughtest to behave thy selfe in the house of god , which is the church of the living god , the pillar and ground of the truth . there are two maine principles , upon which the whole frame of popery is founded ; first , that the church of rome is the onely catholike church : secondly , that the church cannot erre . by which latter principle they have brought on themselves a desperate necessitie , never to amend or reforme whatsoever is once decided by the church . these are the principles they first instill into their novices ; these are the trains , wherewith they seeke to winne men to themselves : for when they cannot prove their points in speciall and particular , they take them all in grosse , and by this one principle ( our church , which cannot erre , hath so decided it ) they prove a bundle of them altogether . so when they can shew no ground in scripture for their clouded , ungrounded , superadded opinions , they fasten them and hang them all upon this pinacle of the church , which because it is infallible , admits of no examination . and whereas truth seekes out no corners , desires to see the light , and come to triall ; poperie delights to hide it selfe in these obscure and uncertaine generalities . as for example : aske them what ground they have for invocation of saints , worshipping of images , indulgences , superadded sacraments , and a multitude of superstitious ceremonies ; their answer is , the church hath so decided , and her decrees are all infallible , and not to be examined by particular men , which are inferiour . so that pull but this pillar downe , as sampson did , and the whole frame of poperie , with all that stay themselves upon it , comes presently tumbling downe . yet because they think it too improbable a course to build all on the naked assertion of the church , which is onely to interprete and not to make the text , therefore they bring in traditions , which they call unwritten verities , and make them of equall value and credite with the text : but if you aske them what these unwritten verities are , and how they may be knowne from counterfeit ; they say onely the church can tell that , to whose custodie they were committed , and who onely is able to iudge infallibly , which are the genuine traditions , and which not . and if scripture at anie time bee brought against any of these points , they say it belongs to the church of rome to declare what bookes of scripture are canonicall , what translation is authenticall , what interpretation must be the sense of scripture , and in effect they will be onely iudged by themselves , and whatsoever we say , they choke us with these principles , theirs is the only church , and , the church can never erre . now of all places of scripture , whereby they would vindicate to themselves this priviledge , this verse that i have read is one of the chiefest ; but how iustly , wee are now to consider . sayes the apostle to timothy , i have written unto thee , that thou mayest know how to behave thy selfe in the house of god : as if he should say , it is of much moment that the house of god be ordered and kept aright , be swept continually and purged , because it is the pillar and ground of truth , that is , the ground and place where truth ( which is the housholds food ) is nourished , and doth grow ; into which if falshood creepe , their food will soone be poisoned , and so not nourish but corrupt , not fit them to salvation but destruction : so that the apostle in this verse hath this double scope . first , to describe the church by this distinguishing propertie , that it is the pillar and ground of truth , that is , truth is the signe , whereby this house of god is knowne from other houses . secondly , he sayes , in the house of god &c. not in the church of ephesus , lest anie should conclude ( as now the papists would ) that the truth were so nailed and fastened to anie one particular house or pillar , that it could never be taken downe from thence , and hanged up in another place ; which is flat contrarie to the scope of the apostle in this place , who in the beginning of the next chapter shewes evidently , that in the later times some should depart from the faith , and give heed to seducing spirits and doctrines of devils , forbidding to marry , and commanding to abstaine from meats . the papists would make us beleeve , that because the truth was once at rome , it is there still . indeed the house and place where once it was , they may still shew perhaps ; but the inhabitant is now departed , and the truth , which was the signe , is taken downe , and hanged up elsewhere , in stead whereof these verie errours hang , which the apostle doth foretell to be the signes of truth 's departure , forbidding to marry , and commanding to abstaine from meats . if they object , they forbid not all to marrie . i answer , no hereticke or people since the beginning of the world , did ever doe it , nor is it credible that anie ever will ; for then the world would soone be at an end : but they forbid some to marrie at anie time , as the clergie ; all at sometimes ; and that not as a precept of conveniencie , but necessitie and holinesse . the papists indeed say , thatthe church is so the pillar and ground of truth , that there is no truth but what comes from the church , & that whatsoever comes from the church is true infallibly , and not subject to errour : but this cannot be the apostles meaning here . first , there may be truths in other writers that are not of the church : though the garden bee the most convenient and ordinarie place and ground of hearbs ; yet some violets may be gathered in the woods , and on the high-way side . by truth therefore here is meant divine and sacred truth , a plant of gods owne garden , not growing in the wildernesse and wast . besides , as some truths may be found without the church , so some errours may be found within the church : though the garden be the proper ground and place of hearbs , yet weedes may also grow there , as tares may in the field , which notwithstanding is the proper place of wheat . againe , when hee saith , the church is the pillar and ground of truth , his meaning is , that in the church of god , the truth ought alwaies to bee preserued and kept , that is , those that professe themselues to bee the church , ought to maintaine the truth ; that is their duetie , which they are bound at all times to performe : but it 's no good consequence to infer , a thing is surely done , because some ought to doe it ; for men doe not alwaies performe their dueties , nor discharge the trust that is committed to them . lastly , it is to bee marked , that the apostle saith in general tearmes , the church is the pillar and ground of truth , not this or that particular people , of ephesus , or corinth , or rome , or anie other citie or countrey ; for the church may make a progresse , from one people to another , as now it hath from those famous cities of asia unto other parts . indeede while the church continues in a place , so long the fundamentall truthes continue , but when shee changeth habitation , the truth goes with her ; for these cannot dwell asunder : while the church continued at rome , so long the truth continued , but no longer . if they object , that a pillar is the prop and sustent aculum of that building wherein it is , and therefore cannot bee removed to another place , unlesse the building be destroyed and perish : since then the church of rome was once the pillar and ground of truth , it is so still . i answer , the apostle in this place speaks of a pillar , not more architectanico , as understanding by it some essentiall and inseparable peece of the building , but more forensi , for such a post or pillar , on which tables and proclamations , and such things are wont to hang ; and from such pillars , such things may soone bee separated . such a pillar was this people of ephesus , which stood long after the truth was taken downe and mahumetanisme hanged up in stead therof . and that its thus meant , appears by the other word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ioined with it , which signifies a seate or receptacle , at all times separable from what is in it . and indeed ( as before i said ) the church is the ground of truth , as the garden is the ground of herbs , which wee know , may bee plucked up and planted in another place . as therefore that which hangs on the pillar may be plucked down , or other things hanged with it , as herbes may bee translated from one garden to another , or weedes grow with them ; so that people which are now the church of god , may cease to be so , or continuing the church , may bee obnoxious unto errours . and that this is the meaning of the place , and not that which the papists hence deduce , namely , that the church cannot erre ; may appeare by these reasons . first , not to be capable of errour , is the inseparable attribute of god himselfe ; for god and truth are termes conuertible , which cannot bee said of any creature ; because to creatures , truth is a rule , from which they may decline ; as the carpenters hand may from the line that guides it . truth is not of the essence of a creature , as it 's of gods , and therefore separable and distinct ; as the carpenters line , is a thing distinguished from his hand , and therefore may be separated , his hand may sometimes deuiate and goe awry . the decree and will of god is the rule it selfe , and from it selfe it cannot deuiate or erre ; but the creature hath a line of rectitude , drawne to it by the scripture , from which , though now de facto it doth not swerue , yet de possibili it may . esa. 8. 20. to the law and to the testimonie ; if they speake not according to this word , it is because they haue no light in them . as if one should say to a pilote , know that in your eye , and in your hand , there is no inseparable and inbred rule , to guide you in your course , but here is a compasse for to direct you ; if you look beside this , or neglect this , you will fall vpon the rockes and sands : so the lord saith to his church , know that in you there is no inherent selfe-sufficient light , but here is my word , to be a lanterne to you ; if you keepe not your eye on this , you may erre quickely , and make shipwracke of your faith . secondly , where there is ignorance there may bee errour ; for ignorance is the cause of errour , as darkenesse is of stumbling ; for a man cannot haue a perfect iudgement of things , except he haue a perfect knowledge of them : now the most learned bishops that euer were , in generall councels ( which is the representatiue church , in all mens iudgements least subiect unto errour ) haue beene ignorant of manie things ; for euen in humane things , whereof we are more capable , the wisest men have beene readie to professe , that the greatest part of that they knew , was the least of that they knew not ; much more in things divine , in which our eyes are like the eyes of battes and owles , vnto the brightest sunneshine , too weake and too angust to comprehend them : therefore their knowledge beeing defective , their iudgement likewise must needes be so . 1. cor. 13. 11. wee know in part , saith the apostle , therefore wee prophesie in part . aristotle could say , he that looks not round about a thing , and sees not all the parts and corners of it , can give no certaine judgement of it : now who can say in divine mysteries hee is able to see all things ? and if he be not , hee may both bee deceived , and deceive . lastly , where god intends to give the end he alwaies gives the meanes to effect and bring that end to passe ; but he giues not to the church the meanes of infallibilitie , as perfect knowledge of the truth , sincere loue of it , right ordered zeale for it ; hee takes not alwaies from them those sinnefull lusts , which breed errings from the faith , and often thrust and impell men into errour . how oft have generall councels , beene distracted into factions , leavened with malice , puft up with pride , & c ? and shall we say when their hearts and mindes are thus corrupted , that their tongues are notwithstanding infallibly ouer-ruled , to poure forth nothing else but oracles ? to say that at that instant there fals a spirit upon them to guide them with immediate revelation , is to approve the fanaticall fancies of the anabaptists ; which they take on them to abhorre ; which notwithstanding if anie doe affirme , as some have beene bold to doe , they must consider , that the prophets which were guided by such spirits , and had the truth inspired by visions , and immediat revelations , did never argue , discusse , or reason of the things they spake and wrote ; but only did declare and manifest what was revealed ; but in generall councels the truth is bolted out by reasonings to and fro , the conclusions many times disputed of , and strongly argued on both sides : now where the premisses are onely probable , the conclusion cannot bee infallible ; for they are the cause of the conclusion , and there cannot be more in the effect than was formerly in the cause . this is sufficient to evince that though generall councels , doe not at all times defacto erre ( for wee all acknowledge the great benefit of the foure first generall councels ) yet to say that de possibili they cannot , is vtterly vntrue . christ hath promised , iohn 16. 13. to send his spirit which should lead them into all truth ; and matth. 28. 20. to be with them to the end of the world . these places must needes bee understood primarily of the apostles themselues , who onely were infallibly led into every truth , and but secondarily of their successors , that is , so farre as they insist in their steps and doctrine ; for if that were the sense that bellarmine , stapleton , and other popish writers give , namely , that the promise is indifferently made to their successors , as well as to themselves , then particular bishops and ministers should be infallible judges of truth & falshood , & so all controverfies in the church would presently have an end , so as never to spring againe . if they say , it s not to beunderstood of them taken single & apart , but as met together , & assembled in a synode . i answer , there is not the least intimation of this distinction in those places : but the place for such a promise is matth. 18. 20. where two or three are gathered together in my name , there am i in the midst of them ; but this place is to bee understood of the least meetings of true christians in the name of christ , as well as of the largest councels , and so the smallest companie or convention should bee capable of this promise of infallibilitie , as well as the most general and ample councell . but they farther object , if there should not be a visible , external unerring judge , to which at all times those might resort for resolution , that are not themselues able to wade through the depth of diuinity-controuersies , there would be no end of wrangling and disputing , nor any certaine meanes to finde the truth in matters questioned . though there bee no infallible , visible , humane iudge ; yet there is an invisible , in fallible judge , and that is the holy ghost , speaking in the scriptures , which are therefore called the word of god. and this judge in many respects , is better and fitter than anie other . first , this may be easily had , is alwaies readie , and at hand , to which men of all sorts may soone repaire ; the other ambulatory , to many inaccessible , and to all difficult to bee obtained . secondly , the sentence of this judge is certaine and inflexible , not subiect to errour ; but the others mutable like a leaden rule , that may bee bended to and fro : for in men , affections haue their place ; which is the reason that among men there are lawes , because the law is not capable of affections ; but the lawyer is . thirdly , this judge is better knowne , and may sooner bee agreed upon by all ; for bee it granted that the true church is a judge infallible , yet it may be sooner known which is the true scripture , than which is the true church , there beeing more pretenders to the one , than to the other . while the church is militant upon the earth , god hath not said , there should bee any such end of controuersies , as these men dreame of ; but rather he hath said the contrarie , 1. cor. 11. 19. there must bee heresies in the church , that those may perish who receiue not the loue of the truth to bee saued , and that those which are approued might be knowne . if there were anie such meanes , by god appointed in his church to determine controversies infallibly , yer a generall councell ( though in his place to be respected ) is not likely to bee it ; for is it like god would appoint a meanes for ending controuersies in his church , that for at least three hundred yeares , ( that is , till the time of constantine the great ) could not be had ? and though he and others his successours ( while the empire was undivided ) might easily assemble councels , yet when the empire fell into many subdiuisions , and the parts thereof were gouerned by seuerall kings , of different religions , as now they be , it is impossible the church should haue the benefit of them . what is the vse then and benefit of generall councels , if they could be obtained ? they are the best meanes to finde out truth ; for manie candles give more light , and manie eyes see more than one ; and in the multitude of counsellors there is health : and as they are the best meanes to finde it , so from them it hath no small authoritie ; yet notwithstanding they may erre in necessary and fundamentall points , as the councell of ariminum , and seleucia , where there were as manie more bishops , as at the first nicene councell ; and therefore held in two cities , because no one was able to containe them ; yet erred in a fundamentall point , decreeing for arrius heresie against the deity of christ. the second councell at ephesus did the like , and so ten councels , at tyrus , ierusalem , philadelphia , ariminum , seleucia , constantinople , alexandria &c. so the second councell at nice set up images , and commanded them to bee worshipped , which in the second councell of constantinople immediately before were utterly condemned . more instances might easily bee given , but these suffice to warrant this conclusion , that a generall councell may erre in fundamentall points . for though the universall church of christ , taken for his mysticall bodie on earth , and complete number of his elect , cannot erre in matters fundamentall ( for then they might fall away , and the gates of hell prevaile against them ) yet the externall visible bodie of the church may erre , because the truth of god may bee locked up within the hearts of such a companie , as in competition of suffrages cannot make a greatet part in a generall councell ; so that the sentence decreed therein may bee a fundamentall errour . from these grounds thus laid , may fitly rise a threefold application . first , seeing it is thè received and approved doctrine of the papists , that the church of rome cannot erre in points of faith and doctrine ; wee see how little hope there is that wee and they should ever bee reconciled , or that one truth should arise from a composition of their and our opinions : for if they yeelde in any thing to us , it would presently follow , that in that wherein they now yeelde , before they erred , and so this fundamentall point of their churches not erring , would from thence be overthrowne . wee may alter our tenents if wee will , but they are strongly engaged to keepe theirs without anie change or variation ; we may goe to them , they cannot come to us ; witnesse the germane interim , so carefully and often tempered , wherin there were but few of their ingredients left out ; yet was it more than charles the fifth could do to get it entertainment on eitherside : and therefore those cassanders that thinke by wit and policie to reconcile us , attempt a thing impossible . for of what materials shall any middle course bee framed , when neyther side can spare the smallest piece of timber in their building ? they cannot , because thereby they should bee argued of erring for merly ; we cannot , for true religion is of a brittle nature , breake it you may , bend it you cannot , no not in the least degree . it cannot bee accommodated to interests , and respects of policie and seruing turnes ; it cannot be mixt with errour , no more than oyle with water , iron and steele with clay . daniel 2. 43. they shall mingle themselves with the seede of men , but they shall not cleave one to another : even as iron is not miset with clay ; or as the elements when once they are mingled in a compound bodie doe lose their proper formes ; even so religions , when made ingredients , and compounding parts of any other , do lose their formes , and cease to bee religions in gods account . 2 king. 17. 33. it is said , the mingled people of samaria feared the lord and served their owne gods , after the manner of the nations whom they carried away from thence ; that is , they jumbled all together , the fear of god , & worship of their idols , thinking thereby to fit both parties , iewes and heathens , with a religion wherein both might bee gratified . but what saith god ? doth he approve this mixture ? verse 34. vnto this day they doe after the former manners , they fear not the lord , neither do they after their statutes , or after the law or commandement which the lord commanded . god will not owne his owne commanded worship when mingled and compounded with another . so gal. 5. 1. 2. bee not entangled againe with the yoke of bondage ( that is ) take heede of entertaining those rites and customes of the ceremoniall law , from which now by christ ye are set free . well , but what if circumcision the ancient character bee still retained , and joined unto christ ? is it not better to be sure of both ? see what he answers in the second verse ; behold , i paul say unto you , that if you bee circumcised , christ shall profit you nothing . and again , vers . 4. christ is become of none effect to you ; as if hee should say , take whether you will , either christ or circumcision ; for both yee cannot have : so esay . 1. vers . 21 , 22. how is the faithfull citie become an har lot ? but how proveth hee that ? thy siluer is become drosse , thy wine mixt with water . he denies not but they had silver and wine amongst them ; but as silver mixt with baser mettall becommeth drosse , and is no longer accounted silver : so wine when it is mixt with water leaves off to be accounted wine . ier. 23. 28. hee that hath my word let him speake my word faithfully ; for what is the chaffe to the wheat ? whatsoever of our owne we offer to annexe to the word of god , in gods account is as if wee added chaffe to wheate , by which addition the wheate can bee no gainer they that goe about to mixe true and false religions , are like those that take too big a graspe , and so let whatthey meant to have sustained fall and breake , as wee see in ieroboam who mingled truth and falsehood , not changing the worship , as hee thought , but the place and manner of the worship onely , lest the kingdome should returne unto the house of david , that was the interest , whereunto he thought to make religion stoope , 1. kings 12. 26. &c. but what came of it ? he made a nullitie of religion , and of his and his posterities title to the kingdome . saul had a strait command to destroy all the amalekites , but because in execution of it hee needs would interpose his owne discretion , in sparing agag , and some of the cattel , god takes the kingdome from him for it . moses will not yeeld to the king of egypt to leave one hoofe behinde him , of any thing that did belong unto the israelites . mordecay , because god forbad them to make peace with amalek for ever , will rather hazzard his owne and others safetie , than so much as bow the knee to haman an amalekite . daniel when god commanded to pray towards the temple , will not omit that circumstance of his praier , though he cannot practise it without hazzard of his life . this is the disposition of all whose hearts are perfect with their god ; they dare not pare away the least lap from the garment of religion , nor adde the least flye to this boxe of precious ointment ; for in this curious clocke-worke of religion , every pin and wheele that is amisse distempers all : and as we are wont to lay aside cracked vessels , and distempered watches as unusefull , so doth god distempered and mixt religions . as to the iewes , a garment made of linzy woolsie might not be worne : so to vs a samaritan religion , made vp of true and false , is not to be endured ; but as the stomacke loathes lukewarme water , so god lukewarme religions . as therefore eliah exhorts the people to follow either god or baal , and not to halt betweene them both ; so it 's good for vs to take heede of mingling truth and falsehood , whereof god is more impatient than of either of the two extremities apart . for one to be a downe-right papist may be a sinne of ignorance ; but to blend and mingle with it , to picke and choose some tinctures of it to serue our worldly turnes , cannot but be a sin of knowledge : for if one were fully in his heart perswaded that poperie were the truth , he would embrace that , and cleave to that alone ; againe , if our religion were thought to be the right , that onely will be entertained ; but when we mingle thus , and will not runne without a by as , but for advantage halt willingly betweene both , wee cannot bee accepted . this we speake but for prevention , not knowing what temptations aftertimes may bring ; it is good preventing physicke to know the truth . secondly , seeing wee have proved that the iudgement of the church is not infallible in points of faith & doctrine ; hence we may learn , to take up nothing meerely upon trust , not to thinke things are so onely because the church hath said it ; this foundation is too sandy for us to build our faith upon , that should be built upon the rocke which is the word of god : upon which ground , in a manner , the whole fabricke of poperie will soone be overthrowne , seeing all , or most of them , are only tooke up upon the churches credit ; for in all the book of god ye shall not finde a word for invocation of saints , worshipping of images , universalitie , & supremacy of the bishop of rome , purgatory , popish indulgences , praier in an unknowne tongue , praier for the dead , consecration of oyle , tapers , and holy water , and all that rabble of superstitious ceremonies ; but are the hay and stubble that men have heaped together , now one , and then another , according to their seuerall fancies , till the mysterie of iniquitie was come vnto its fulnesse : for all these controversies are founded , either upon the decrees of the pope , or unwritten traditions , or the authority of the church , or scripture wrested from the native sense to that which they are pleased to put upon it ; so that this principle of their church not erring , is that indeede on which the very waight of popery doth depend ; let this be taken away , and all comes quickly down . thirdly , as the apostle here exhorts timothie , and in him all ministers to take heede how hee behaves himselfe in the church of god ; so may we doe all magistrates , both supreme and subordinate to be circumspect & wary how they behave themselues , in this church of god : for though the ministers be the bees that make the honey , yet the magistrates are the hives wherin it is made and kept ; the ministers are the vines that bring forth grapes , yet magistrates are the elmes that underprop and hold up these vines ; the minister defends the church with tongue & pen , the magistrate with hand & power , wherewith for that end god hath furnisht him ; ministers are the preachers of both tables , magistrates the keepers ; the executiue power of word and sacraments belongs alone to ministers , but directiue and coactiue , for the orderly and well performance , belongs to magistrates . and the text it selfe affordes us motives . it is the house of god , and its reason the tenant should keepe the house in reparation ; and they are magistrates as well as ministers ; for if the ruines and breaches of the house bee once neglected , both heresies and superstitions will soone creepe in , and carrie captiue with their errours those of the family . it is the church of god , of which good magistrates are nurses , esay 49. 23. as therfore the nurse is bound to looke to the childe , and see it cherished with wholsome food , and kept from dangers , as they will answer to the parents , whose childe it is ; so magistrates are bound to defend and keepe the church , to see it nourished with milke , and not with poison , that is , with truth , and not with errour , as they will answer to that god , who with his owne blood hath purchased it unto himselfe , acts 20. 28. it is the flock of god , and it s no disparagement for kings to bee his shepheards , as david was ; if wolves therefore doe enter through their negligence , and snatch up now a sheep , and then a lambe , the lord will one day require it at their hands , as laban did at iacobs . it is the pillar and ground of truth , that is , the field or garden wherein truth growes , and magistrates the gardiners or husbandmen ; and therefore bound to see the good plants watered , the weedes and stones throwne out that hinder growth , the hedge kept strong and good about it ; lest as the serpent got into eden , and beguiled eve , so the serpents of our times creep through into this garden , and corrupt the minds of any from that simplicitie which is in christ. the like motives are every where in scripture scattered ; revel . 2. 20. i have a few things against thee , because thou sufferest that woman iezebel , which calleth her selfe a prophetesse , to teach and seduce my servants to commit for nication , and to eate things offered to idols . therefore neither errours , nor their authours in the church of god are to be suffered . iohn 15. 13. every plant which my heavenly father hath not planted , shall bee rooted out : and who should root them out , but magistrates , to whom gods vine-yard is committed ? let 's come to the old testament , where the lives of magistrates are represented , as the face is in a glasse , that shewes both spots and beauty . 2 chron. 17. iehoshaphat commanded the priests and levites to instruct the people in the law , from the seventh verse to the tenth ; but that 's not all , but in the sixth verse it is said , his heart was lift up in the wayes of the lord ; so that hee tooke away the high places , and the groves out of iudah . let us cast our eyes upon the other kings of israel and iudah , and consider what god himselfe hath marked and observed in them , seeing his observation cannot but be of moment , like asterismes in the margents of a booke . of salomon god hath observed , 1 king. 11. 4. that when hee was old his wives turned away his heart after other gods , and his heart was not perfect with the lord his god , that is , satte loose from god , and then the lord left off to do him good : of rehoboam , 2 chron. 11. 17 that for three yeares hee walked in the way of david , but when hee had established the kingdome , and had strengthned himselfe , he forsook the law of the lord , and all israel with him , chapt . 12. 1. & 2. therefore in the fifth yeare of rehoboam , shishak king of egypt came up against ierusalem , because they had transgresses against the lord : of asa , 1 king. 15. 11. &c. that hee did what was right in the sight of the lord , tooke away the sodomites out of the land , removed all the idols that his fathers had made , removed maacah his mother from being queene , because she had made an idoll in a grove , and burnes her idoll by the brooke kidron , but the high places were not taken downe ; therefore verse 16. there was war between asa and baasha king of israel all their daies : yet those high places were but the groves where the tabernacle and altar were which moses made , where before the temple was built it was lawfull for them to offer sacrifice ; yet this was that for which the lord is so offended , because when the temple once was built , it was no longer lawfull to offer sacrifice in any other place . now when almighty god shall bee so curious , have such a quicke and iealous eye upon so small an over-sight as this ; how sensible will he bee , when matters much worse are tolerated & permitted ? iude 3. the faith once given to the saints . it was but once given ; therefore if lost , or any way corrupted , it will not be given again : for it was given once for all , & is not to be revealed a second time ; and therefore he exhorts them to contend earnestly for the same . for our selves , wee have cause to magnifie gods mercie in our present condition , under the government of his gracious maiestie , and to remember this day , which is the birth day of his maiestie , seeing under his shadow wee enjoy the publicke profession and practice of religion , and may live not only a quiet , but an honest life ; a blessing that we cannot prize too much , and should therefore much inlarge our hearts with thankefulnesse to god , and love to our princes , to bestow on them not only outward obedience , but also inward , to assist them , and bee subiect to them , not by constraint , but willingly , to pray for them not formally , but heartily , as for the instruments and conduit-pipes of so great blessings . notwithstanding we the ministers of god have been bold to deliver from the mighty god of heaven and earth , to conscience his vicegerent this impartiall and inflexible rule , not fashioned and bended by the hand of man , but moulded by the holy ghost , that thereby we may discouer where in we have fallen short , and bee carefull to amend it : wherein we have done well , and be encouraged to doe it more and more , that is , to make freer passage for the truth , and dam up the current of errours , whether popish or arminian , or of what kinde else soever ; for it 's the lords businesse , and blessed is the man that doth it diligently : for as any walked more perfectly with god , so they had more perfect peace , and where unevenesse was found in their obedience , there was it also found in gods blessing on them . though wickednesse and crooked wayes may get the advantage for a start , yet by it shall no man bee established , prou. 12. 3. and againe , though uprightnesse bee sometimes overwhelmed , yet like a corke at last it will arise from under water ; the prosperitie of wicked men , like a watrie sun-shine may for a while continue , but the late evening will bring a storme that never shall blow over : he may flourish for a time , like a greene bay tree , but at last shall surely wither . those that are perfect with their god , may have a winters season , but shall at last be sure to flourish . for if god be governour of the world , disposer of the things therein , according to his will , if good and evill are done by him alone , then certainely it must bee well with those that feare him , and ill with those that sinne against him ; for it will be alwaies found a true and certaine rule , that uprightnesse and holinesse is the cause of all our happinesse , and obliquitie , and sinne the cause of all our miserie . the nevv life . 1. iohn 5. 12. hee that hath the sonne , hath life : and hee that hath not the sonne , hath not life . the apostles scope here is to shew us what great priviledges wee have by iesus christ , among which this is one of the chiefest , that hee that hath the sonne hath life , that is , hee hath the life of grace for the present , and shall have the life of glory for ever ; which he sets out by the opposite , and that is , hee that hath not the sonne hath not life . so that this point lies evidently before us , that whosoever hath not a spirituall life , for the present , he is not in christ , and whosoever hath it , is in christ , and shall live for ever ; where these two things are to be observed : first , that every man by nature is a dead man : dead , that is , in trespasses and sins . secondly , that yet there is a life to bee had that is , contrary to this death . first , i say , every man by nature is a dead man : for life you see here is from the sonne ; now there is no man borne a member of the new adam , but every man is borne a member of the old adam ; and therefore in that sense he is borne a dead man , though otherwise indued with a naturall life . for if the roote be dead , as the old adam is , all the branches , that rise from the roote , must needes be dead also . againe , spirituall life is nothing else , but a conjunction of the soule with the spirit of god , even as the naturall life is a conjunction of the body with the soule ; now as the soule leaveth the bodie , so the holy ghost withdrawes itselfe from the soule , when it is disjointed , & distempered , and made vnfit for vse : for even as a man dwels in a house while it is habitable , plaies on a musicall instrument while it is fit , useth a vessel while it is whole and sound ; but when the house growes ruinous , and inhabitable , hee departs from it , when the instrument is unstrung , hee laies it aside , when the vessell is broken or boared thorow , he casts it away , and leaves it : even so doth the soule depart from the body , when it growes ruinous , when it is made inhabitable through mortal disease , it laies it aside , as an out-worn garment : and after the same manner the holy spirit withdrawes it self from the soule of a man , when it is broken , & ruinated , & distempered through the mortall disease of sin , and of naturall corruption . and this is the case of every naturall man whatsoever , till he be renewed by the infusion of a new life ; and yet it is the common opinion of naturall men , that if a man live in the church , and be baptized , and pray , & heare the word , and imbrace the true religion , and practise the outward duties of it , that he is ( out of doubt ) in the state of this spirituall life ; and therfore i think it would bee an houre well spent to discover dead men to themselves , to perswade men , that except they be made new creatures , except they be borne again , they are in a state of death , and cannot bee saved in that condition : for you see , he that hath not life hath not the son , and he that hath not the son shall die , the wrath of god abides upon him for ever , ioh. 3. ult . now it is said , eph. 4. 18. that men are strangers front this life through the ignorance that is in them , and through the hardnesse of their hearts . marke it ; they are strangers from this life : partly through ignorance , because they are ignorant of this worke of life and regeneration , they thinke there is a greater latitude in religion than there is , within which compasse if they come , they are safe ; that is , though they be not so strict , and so zealous , though they goe not so fast to heaven as others , yet they shall doe as well as the best ; in a word , they are ignorant what belongs to this life , saith the apostle , and therefore they are strangers to it . partly againe , they are strangers , because of the hardnesse of their hearts , that is , either because they are so distracted and possessed with worldly businesse , that they cannot attend it , or they are so soaked and surfetted with pleasures and delights , that they are not sensible of the things that belong to this life , and therefore they are strangers to it , that is , they are not able to judge of it , whether they have this life of grace , or not . you will say vnto mee , how shall we know it ? i answer , from those properties of life and death , that wee take from the similitude of the naturall life and death . first , a man may know whether hee remaine in the state of nature , whether hee be a dead man , by considering whether hee have anie change wrought in him : for as it is said of christ , he was dead and is alive ; so it is true of everie man that is in christ , he was dead and is alive . and this implies a great change . there are manie changes in a man : age makes a change , place and companie make a change , education and custome and experience make a change ; but when a man is translated from death to life , it is another kind of change , it is such a change , as if another soule dwelt in the same bodie , that a man thus changed can say , ego non sum ego . when his old lusts , his old acquaintance , his old temptations shall come , he is able to answer them , and to say hee is not the same man ; though they knocke at the same doore , yet there is another inhabitant come into the house , and they finde not him they looke for . even as you see when a graft is put into a crab-tree-stocke , it changeth all ; the sap , and the fruit , and the leaves , and all are of another fashion : so it is when the life of grace is put into the heart of a naturall man ; it changeth the inward man and the outward , it changeth the whole frame of the soule . for ( my beloved ) this is not a light alteration ; but as the old stampe must bee obliterate before the new can be imprinted , as the old building must be pulled downe , before you can set up a new ; so this old nature of ours in a great measure , must bee broken in pieces , & new moulded , before a man can be made a living man : which is done by the infusion of the supernaturall qualities of grace and holinesse . i say supernaturall ; for even as the earth may bring forth grasse and common wilde flowers of it selfe , but it must be plowed and sown , before anie choise plants can grow there : even so these common natures , which we all have , may bring out things that are morally good ; but before they can bring forth fruits of true righteousnesse , they must be plowed and sowne . plowed , that is , a man must be broken in heart , with an apprehension of his sinne , and of gods eternal wrath , he must see himselfe but a dead man , and hee must be pricked and wounded in heart with the sense of it , as those in act. 2. after the sermon of peter , who were pricked in their hearts , and cried out , men and brethren , what shall wee doe to be saved ? for this is the plowing & the breaking of the heart . and againe , they must be sowne too , that is , there must bee an implanting of spirituall graces , which change and renew vs , according to that which you shall find , rom. 12. 2. fashion your selves no more after this world , but be ye changed , or metamorphosed , by the renewing of your minde ; and this is one way by which you may discerne whether you bee dead or alive . secondly , when there is no action , when there is no motion in a man , you say he is dead ; when a man acts nothing , when hee stirres not himselfe , we reckon him a dead man : now this is the case of every naturall man ; he is not able to move hand nor foot , in the waies of true godlinesse . if you say , i but they are able to doe something , they are able to pray , to heare the word , to receive the sacrament , they are able to doe many excellent dueties of justice and righteousnesse amongst men . i answer , it is very true ; but yet the scripture speakes of certaine dead works , as heb. 9. 14. the bloud of christ is said there to purge our consciences from dead workes , that is , all these may bee done by naturall men , and they are good works in themselves , having all the lineaments of works truely good ( as you know a dead bodie hath of a living ) but yet indeede they are but dead workes , that is , they may have a golden out-side , and bee verie beautifull in the sight of the doer , and likewise in the sight of men , but yet as christs speakes , be abominable in the sight of god. a naturall man , you see therefore , may pay a certaine debt of duetie , and obedience to god , but hee paies it in counterfeit coine that hath the stampe , and colour , and similitude of true coine , yet it consists , if you looke to the inwards , but of base mettall . i remember a storie that remigius tels , who was a iudge in loraine , under whose iudgement many hundreds of witches were condemned vpon their owne confession , saith he , the devill did bring them many boxes , that had currant coine in them , to the appearance of the witches , but when they came to use them , they proved nothing but withered leaves : i say after the same manner , satan couseneth natural men in things of greater moment , hee suffers them to thinke well of the good workes , and of the dueties that they do to make them thinke they are currant coine ; but when they come to make use of this treasure , at the day of death , in the time of extremity , at the day of judgement , they finde them to bee but withered leaves , such as god will not accept . the apostle speakes , 1. tim. 3. of certaine men which had a forme of godliness , but denied the power thereof , that is , that had a formall customary performance of good works , and of good duties , with which the conscience is satisfied , because it is ignorant and is not able to judge . satan doth with men in this case , as we are wont to do with children ; we take from them true gold and silver , and when they fall a crying , stop their mouthes with counters ; so , i say , sathan labours to keep men from the lively and through performance of good workes , and of holy dueties , and then satisfies their consciences with that which hath but a forme of godlinesse without the power of it . but you will say , how shall a man discerne it , whether those good works that are good in themselves , be good indeede , whether they be good in such a manner as they are wrought by him ? i answer , you may know it by these two things : first , it is certaine , that except they be vitall actions , that is , except they proceede from an inward principle of life within , they are not good actions , they are such as the lord regards not . now you know there are motions , as the motions of clockes and watches , that proceede not from life , but from art ; so it is in this matter of religion : many good actions may be done , many good motions in the waies of godlinesse , which yet may not proceede from life , from the life of grace , but from outward respects to men , from feare of hell , from feare of judgements , in sickenesse from the apprehension of death and calamity ; in such cases wee may be stirred vp to doe them , and then , even as the wheeles that are set a going by a spring , when the spring is downe , you know they cease their motion ; so commonly it is in these good fits , in these good moodes of godlinesse , when that which sets them a worke is removed , there is an end of it ; and therefore if you would know whether the workes that you doe bee right or no , such as god will accept at the last day , consider if they proceede from an inward principle , from a principle of life within . secondly , you shall know them by their coldnesse ; for coldnesse you know is a symptome of death . these good workes , when they are done by a naturall man , yet there is no life in them , there is no warmth , no vivacity and quicknesse in them ; whereas you know it is said , iam. 5. praier if it be fervent prevailes much : and rom. 12. be yee burning in spirit , serning the lord ; that is , all those dueties that have not heate in them , that haue not fire in them , god regards them not ; the reason is this , because if no heate bee there , then is none of his spirit there , and then you know our praiers are but the voyce of our owne spirits , the workes that we doe are but dead workes , because they are but the fruits and effects of dead flesh , if there be none of the holy ghost there : now if there bee no heate there , i say , there is none of the spirit ; for the spirit is as fire . whence you know it is , that our sauiour saith , i will baptize you with the holy ghost , and with fire , that is , i will baptize you with the holy ghost , which is as fire . and therefore you shall finde that holy men , have been usually described by the similitude of fire , as chrysostome saith , that peter was like a man made all of fire , walking among stubble ; and to one that desired to know what kind of man basil was , it is said there was presented in a dreame , a pillar of fire , with this motto , talis est basilius , such a one was basil ; and old latimer when he was asked the reason , why there was so much preaching , and so little practising , hee gave this reason , deest ignis , fire is wanting : the same wee may say in this case , there may bee a performance , much performance , of many good dueties , of praier , of hearing , of receiving the sacrament , of worshipping god , &c. but consider whether there bee fire , consider whether they bee not done without that livelinesse , and that fervency , that the spirit of god requires , whether they are either done without heate , or but halfe baked , as hosea's cake was , and if so , they be but dead workes : whereas true praying in secret betweene god and us , it is such as warmes and quickens the heart , it is such as brings the heart into a good frame of grace , and sets it right before god , and right hearing is such as kindles a fire in us , that in a great measure burnes up the drosse of sinnefull lusts and corrupt affections . so that is the next means , the second meanes , by which wee may know , whether we are alive to righteousnes , or dead in sin , to consider whether we have any motions , and of what kinde those motions , and actions are . againe , you shall know it by considering what you contend for most ; for life is sweete , and every creature would maintaine his life , and will part with any thing rather than with that : so a man that hath this life of grace in him , hee will suffer any thing , hee will lose his life , his goods , his libertie , and all , rather than hee will wound his conscience , and violate his inward peace , and communion with god , because that is as sweet and as deare to him as life ; whereas another man he contends as much for his lusts , for his profit , for his credit , for his pleasures , nay for his sins , and will rather suffer the losse of a good conscience , will rather suffer any unevennesse in his wayes towards god and men , suffer any sinne , rather than hee will be prejudiced in these things , because in this is his life , being dead to christ , and alive to sin . againe , such as the food is , such is the life . if it be the life of sinne that a man lives , which the scripture calls death , then the secret thoughts , and the inward affections feed on carnall delights , eyther past , present , or to come , that is , either hee solaceth himselfe with the contemplation of what he hath had , or he feeds on that which is present , or hee cheares up himselfe with the thoughts and projects of those carnall delights which are future ; whereas a man that lives the life of grace , the contrarie is most acceptable to him : for everie life drawes to it selfe that which is most sutable , and most agreeable to it , that is , the food wherewith it is maintained , and that wherein it delights : pleasure , voluptas , being nothing else indeed but the application of that which is convenient and agreeable to us . and if you say now , but naturall men may occupie themselves in hearing , in reading , in praying , and such like holy exercises . i answer , that they may , and it is well , these things are very good and commendable , and not to bee omitted : but yet there is something must be added ; for this is not enough , except we bee nourished by these dueties , and grow by them ; as you know it is said , 1 peter 2. desire the sincere milke of the word , that you may grow thereby ; and as your common saying is , shew me not the meat , but the man. for christ the great shepheard of the sheepe is affected in this case , as shepheards are wont to be , that say not to the sheepe , shew me the hay that i have given you , but shew me the lac & lanam , the woole and the milke ; that is , shew me the fruits and the effects of all your hearing , and praying : for a man may bee conversant in all these dueties , and yet for want of life , and for want of a digestive facultie within , that is , not turning them to bloud and spirits , hee may not be nourished , hee may not grow and be strengthened by them , but be as a man in an atrophie , that cates verie much , and yet is as leane and meager as if he had eate nothing . of such the scripture saith , they have a name to live , but are dead : and they are alway learning , but never come to the knowledge of the truth , that is , to the saving knowledge of it . but now for the last propertie of life , as it is the propertie of every life , not only to draw to it selfe things sutable , but to expell and oppugne whatsoever is contrary and hurtful to it : so he that is a living man in christ iesus , though hee hath the reliques , and the wefts , and the remainders of sinne still in him , yet he is sicke of them , hee fights against them , hee resists them continually , as health resists sicknesse , or as a living fountaine refists the mud that fals into it , it workes it out , and doth not rest till it bee cleare againe ; whereas another man works out those good things , those good thoughts and motions that are injected and kindled in him ( for some good moods and good fits they may have ) i say they reject them , and are sick of them , and weary of them , and of the meanes that should increase them , and they are not well till they have gotten themselves into another element : but for the sinnes which are suteable to them , either by disposition , or by education , or by custome , those they suffer to lye continually unexpelled , and unresisted , as mud in ponds and dead waters . and this ( beloved ) is a great signe of death : for i will be bold to say this , that if we lie in any knowne sinne , that is , if there bee a continued , tract of any sinne that wee know to bee a sinne , that is drawne as a thread through our whole conversation , bee it fornication , or adultery , or swearing , or drunkennesse , or malice and envie , or anie other ; i say it is verie dangerous , yea deadly , if it have dominion , if we lie in it ; as you know a prevailing disease killeth , and one disease will doe it as well as a hundred , as a swine that passeth by a thousand dirty puddles , and yet wallowes but in one , if shee lie in one , it is enough to make her unclean and filthy all over , as if she had done it in more . the scripture is plaine in this case , 2. cor. 5. 17. whosoever is in christ is a new creature , and old things are passed away , all things are become new . gal. 5. 24. whosoever is in christ hath crucified the flesh with the affections of it . so that if there bee one living lust in a man , if there be one lust perfectly living , it is an argument , that the whole bodie of death is alive in us ; and if it bee so , we are yet in a state of death , and are not translated to the glorious libertie of the sons of god. and so i haue shewed you that every man by nature is dead in trespasses and sinnes , and how you shall know it , and that if wee continue in that condition , and are not partakers of the first resurrection , wee shall never partake of the second resurrection . now we come to the second , namely , that there is a life that is contrary to this death ; & that you may understand what it is , you must know that every man by nature is in a dead sleep , and therfore he sees not this death , nor feels it , nor regards it ; for as a dead man feeles not that he is dead , so hee that wants this spirituall life , he is not sensible of it ; for the soule in the worse condition it is , the lesse it feeles it , though it be not so with the bodie . and therefore the first thing that must bee done , to bring a man out of this miserable condition of death , is to waken him , to open his eyes , to see that hee is a childe of wrath , and to see what extreame neede hee stands in of iesus christ , and to seeke and to long after him ; as a condemned man longs after his pardon , and as hee that was pursued by the avenger of bloud , in the old law came to the citie of refuge , for safetie and for shelter : i say , after that manner we must first be awakened . this you shall see , eph , 5. awake thou that sleepest and stand up from the dead . that wakening therefore is the first worke . and so rom. 7. 9. ( it is an excellent expression ) saith hee , i was once alive without the law , but wen the law came , sinne revived , and i dyed ; the meaning of it is this , before when i was ignorant of the law , i thought my selfe a living man , in as good an estate as the best ; but when the law came that is , when i was enlightened , when i saw the true meaning of the law , that i saw my selfe , and saw sinne in a right glasse , then sinne was alive and i died ; that is , i found my selfe to be no better than a dead man. so that is the first worke , that god doth to a man , whom hee meanes to save , to waken him out of this dead sleepe , to charge sinne upon his conscience , and to set it upon him to pursue him , as the avenger of bloud wee spake of before . when that is done once , then a man will flie to the citie of refuge , that is , hee flies to christ , as ioab did to the hornes of the altar , & he cries and cals earnestly for the pardon of his sinnes , even as sampson cried for water , give me water , or i die . and when a man comes thus to christ , thus humbled , then christ accepts him ; and then hee breathes this breath of life into him , as god breathed the breath of life into adam , and so is made a liuing man , according to that , ioh. 5. 29. the time shall come , when the dead shall heare the voice of the sonne of god , and they that heare it shall live , that is , those that are spiritually dead shall heare the voice of the sonne of god , and those that heare it shall live ; for when a man toucheth christ by faith , as the woman touched the hemme of his garment , there goes a certain vertue out from him , that heales the soule , as that vertue healed her bloudy issue . and this is a thing much to be marked , that even as you see when the iron comes neare the loadstone , there goes a vertue from the loadstone , that drawes the iron to it ; so though christ be in heaven , and we are on the earth , there goes a certaine vertue from him , that drawes us to him ; and not so onely , but it changeth us , and reformes us , and quickeneth us by this infusion of a new life , by this transmission of a certaine power and vertue that comes from him . you will say , but this is somewhat obscure , what kinde of vertue is this ? what kinde of infusion and transmission is it ? my beloved , it is true , it is the great mysterie of life and regeneration ; but as farre as it is expressable , we will explaine unto you . it is done after this manner : euen as you see an artificer , when he goes about any worke of art , there goes a certaine influence from the skill that is seated in his minde , that passeth upon the work as he moulds and fashions it , and sets a stampe upon it according to that idea that is conceiued within ; or as wee see , when the will moves the members of the bodie to and fro , there goes a commanding active power from the will that acts the members , and stirres them according to the disposition of the will ; or as wee see in the workes of nature , when the bees make their combes , and the birds their neasts , there goes out a certaine instinct from god , the author of nature , that impels and instigates the creatures to doe according to their kinde . such a kinde of vertue and power it is , that the scripture cals the vertue of his resurrection , that comes from christ & from the spirit of christ , that moulds & fashions the heart of a man , that commands powerfully in him , and that guides and directs him , to doe things agreeable to his will. and this is that , my beloved , which the apostle speakes of , eph. 1. 19. hee praies , that their eyes might be opened , that they might see the exceeding greatnesse of his power , that workes in those that beleeve ; where marke this , that it is called power , that is , it is not an emptie forme of godlinesse , but an effectuall preualent power , that puts not upon us onely the washy colour of a good profession , but that dies the heart in graine with grace and holinesse , that doth not onely alter that superficies , but changeth the whole frame of the heart , and turnes the rudder of the life , and guides the course to a quite contrary point of the compasse . and this differs from the forme of godlinesse , that wee spake of before , as the life differs from the picture , as the substance differs from the shadow , as that which hath sinewes and efficatiousnesse in it , from that which is weake and powerlesse . this vertue and power that comes from christ , when god meanes to make one a liuing man , it doth not only make proffers & offers , it doth not onely breed in the heart good desires and purposes , that when they come to the birth , have no strength to bring forth ; but it so plants them in the heart , that they live there as the creatures live in their owne elements ; whereas in those that have their old hearts , and their old natures still , they wither and vanish away , as plants that are in a soile that is not connaturall and sutable to them . and therefore if wee would know whether this life be wrought in us or no , let us consider whether ever wee have had experience of such a great power and vertue , of such an influence from christ , that may change us and reforme and renew us , and make us not onely willing to liue a holy life , to have our lusts mortified , to pray fervently , and to keepe the sabbath with delight , but that enableth us to doe these things also ; as the apostle speaks , i am able to doe all things through christ that strengtheneth me . so much shall serve to shew you , that we are by nature dead , & that yet there is a life to bee had that is contrary to that death . now for application of this , which shall be threefold . first , let us be exhorted to beleeve , that there is such a life ; for it is said , col. 3. that this life is hid with christ in god : it is hid , and therefore to be beleeved ; for things that wee see , wee need not to beleeve . now that wee may know why it is said to be a hidden life , let us consider , from whom it is hid , and with what it is hid . from whom is it hid ? it is hid from naturall men , even as colours are hid from a blinde man , or as they are hidde in the darke . the colours are there , but they are hid from man , because either hee wants an eye , or he wants light to seethem . againe , with what is it hid ? this spirituall life , this life of grace , is hid with this naturall life ; wesee men breathe and live , but this life is within , wee are not able to see it . againe , it is hid under a base out-side , even as christ was hid under a carpenters sonne , as the wisedome of god is hid under the foolishnesse of preaching , as those whom the world was not worthy of were hid under sheep-skins , and goat-skins , hebr. 11. and as the great mysteries of salvation are hid under the meane elements of bread and wine : after the same manner this life is hid ; i say under a base out-side , because those that live this life of grace , for the most part , are base and contemtible in the eye of the world : and this is another thing that hides this life from us . and thirdly , it is hidden with the infirmities of the saints ; even as you see this naturall life hid in a swound , or as reason is hid in drunkennesse , there is life there , and reason there , but it is not seene . it cannot be denied that the holiest men have many infirmities , ( as you know david and peter what they fell into ) and because of that wee cannot see this spirituall life , but are ready to thinke for the time that there is no life in them . and last of all , this life is hid from us by misreports , even as christ was hid from the world , being reported to be a wine-bibber , and a companion of gluttons , and one that cast out divels through beelzebub the prince of divels ; thus he was hid : and so the apostle paul , and the rest of the apostles were hid from the world after this manner , in 2 cor. 6. saith he , wee are as deceivers though true , that is , though wee be true , yet saith he , we are deceivers , that is , we are reported to be deceitfull and false men . therfore those that are in great place , should take speciall heede how they admit reports : for you shall finde this , that in all ages , in all stories , men for the most part have beene mis-reported , good men the worst reported of , and evill men the best ; so that if wee judge by reports , wee shall justifie the wicked , and condemne the generation of the just . i say , all these waies this life is hid from us ; and therefore wee must beleeve it , though we may help our selves a little with experience . we see there is a generation of men , whose life is not in carnall pleasures and delights , that give not themselves up to sinne against god , and it is certaine that no man can live without some delight , no creature can live without it : since therefore their delight is not in these things , it is likely that there is another life that they liue , that is , an inward and retired life , even this life , which is hid with christ in god. again , you see there is a generation of men , that are willing to suffer tortures , and imprisonments , yea death it selfe : and surely they would not be so willing to part with this naturall life , if there were not a better life , a life that they set a higher price upon : i say , they would not let this goe , if they had not hope of another . thus we may helpe our selves with experience , but yet we must beleeve it . and this is the first vse that wee are to make of this , to beleeve that there is such a life . secondly , if hee that hath not this life is not in christ , why then , my beloved , it concernes us to see that wee have the fruits and effects of this spirituall life in us , that that change bee wrought in us , that wee spake of , that we have those motions and those actions , that proceede from an inward principle of life , that wee have that attractive disposition , and that expulsive disposition which may empty our hearts of all known sinne , which is also an effect of this life . and this further we must chiefly look to that we love the brethren , which for ought i see the holy ghost points at above all other signs of this spiritual life ; you have it 1 ioh. 3. 14. we know by this that we are passed frō death to life , because we love the brethren . you know a dead member hath no sympathie with the rest , but a living member hath a fellow feeling , yea a quicke and exquisite sense within , when anie of the members are pained or hazzarded . therefore let us labour to find this character of life in our selves by being affected to our neighbours and brethren , & the churches abroad , by having bowels of cōpassion in us , to melt over their condition , & to desire their safty as our own . for why should we not ? are they not the same church of god as we are ? are they not bought with the same price , & are they not as dear to god ? and certainly , if we shew love to any church , because it is a church , we would do it to one as well as to another . again , we have reason to commiserate them for our owne sakes . for we cannot stand alone , and god hath so ordered it in his providence , luke 6. 38. that looke what measure we mete to others , in their distresse , men shal measure the same to us in our necessitie ; and how soone the fire may take here also , we know not ; but this you shall finde in the prophefie of ieremiah , when the nations dranke of the cup of gods wrath , we see there the cup went round , everie nation dranke of it , some more , some lesse . but if men doe not doe it , yet certainely god will recompence us with good if we doe it , with ill if wee omit it . for though he seeme angrie with his churches for a time , as david was with absalom ; yet as ioab never did david so acceptable a turne in all his life , as when he sought to bring home absalom his banished sonne , though hee were angrie with him , ( because his inward affection was toward him all the while ) so wee cannot doe god a more acceptable turne , than to helpe his churches , though for the present they seeme to bee under the cloud of his anger . and doubtlesse the lord would take it exceeding ill , if we should neglect our duety to them , ( as i hope we doe not , and shall not , ) as you see , iud. 5. 23. we see there how the lord is affected in such a case as this ; curse ye meroz , saith the angel of the lord ; yea curse the inhabitants of meroz bitterly , because they came not to helpe the lord , to helpe the lord against the mighty . marke , hee doth not say , because they did them any wrong , but because they came not out , but sate still ; and you know the rule , that hee that keepes not off an iniurie when he may , he doth it . againe , marke the ground why they came not out , because it was to helpe the lord against the mightie . when the enemies were mightie , they had respect to their owne safetie , and sate still . and that phrase is to bee observed chiefly , they came not to helpe the lord ; it was not to helpe the lord , but to helpe the churches at that time , and yet the lord takes it as done to himselfe . but now on the other side , as the lord would take it ill , if wee doe it not , so certainely if we doe it , he will take it exceeding well at our hands . this worke hath meate in the mouth of it , it brings a sure reward . even as the arke when it was harboured by . obed-edom , and others , it brought a blessing to them ; so certainly the church brings a blessing to those that defend it ; whereas on the other side , when the arke was violate , and ill used by the philistines , & the men of bethshemesh , you know how many thousands were slaine for it . whence i gather , if god would doe so much for that , which had but a typical holinesse , that was but a dead temple , where he dwelt but for a time , what will he doe if his living temple be destroied ? for the people of god are his living temple , ier. 2. 3. it is said , israel is a hallowed thing to the lord , my first fruits ; and therefore , hee that devours it , shall offend , and evill shall come to him , saith the lord. and therefore in helping the church of god from being devoured by strangers , wee helpea hallowed people , for wee see the lord reckoned israel so , though they were subject to manie failings . let this therefore stirre us up to doe it with all diligence . we may fall out and in at home , and the vicessitude of fair weather and foule within our owne hemisphere may passe away , and blow over ( as i hope it will , and i pray god it may ) yet in the meane time , if any of the churches shall be swallowed up , you know that is a thing that cannot be recalled : therefore let us resolve to doe our best , and to doe it in time . and this i will be bold to say for our encouragement , they are the churches of god , and there is a god in heaven that tendreth them , and hee is a god that delights to bee seene in the mounts , even when things are past hope ; and though their enemies bee exceeding great and mightie , yet when they goe about to oppose the church , they are as a heape of straw , that goes about to oppresse a cole of fire , that will consume them ; or as one that devoures a cup of poison , that will proove his death ; or as one that goes about to overthrow a great stone , that fals backe againe , and bruiseth him to powder ; ( they are all the scriptures expressions , as you shall finde zach. 12. ) so i say , the lord will deale with the enemies of his churehes , and will preserve them ; therefore let this hope encourage us to doe it the rather . for your maiestie , wee are perswaded as your profession is , so your desires and intentions are most reall and firme : and when wee say wee are so perswaded , as paul speakes in another case , we speake the truth and lie not , ( for pulpets are not for flatterie ; ) but we speake as from god , in the sight of god ; and a message from god may comfort , and encourage , and confirme you in it . for us that are subjects , let us be exhorted to doe our parts , to contend and wrastle with god by praier , and not to let him rest , till hee have given rest to his churches ; and not onely so , but that wee doe our parts , that which is within our compasse ; especially as any have greater power and opportunitie of doing good , let them consider that excellent speech of mordecay to hester , hest. 4. 24. if then hold thy tongue at this time , deliverance shall appeare to the lewes from another place , but thou and thy house shall perish . the meaning is this , then there was an opportunitie of doing good to the church , ( as you know then in what extremitie the iewes were ) therefore , saith he , if thou doe not doe it , thou and thy house shall perish . for if any be an impediment , nay if any doe not doe their best , i pronounce this in the name of the most true god , that shall make it good sooner or later , they and their houses shal perish , and be as the straw that we spake of , that oppresseth the coale of fire . but on the other side , if they seeke to deliver the churches from his and their enemies , there is this great advantage in it , it will move god to deliver them from their enemies againe , or make their enemies to bee at peace with them ; as salomon saith , when a mans wayes please the lord , hee will make his enemies at peace with him . thirdly and lastly , let us be exhorted to live this life of grace , that is , to doe the duties of obedience , wherewith this life is nourished and maintained : for so the lord saith , he that keepes my commandements shall live in them ; even as the flame lives in the oyle , or as the creature lives by its food : so a man lives by keeping the commandements of god , that is , this spirituall life , this life of grace , it is maintained by doing the commandements : whereas on the other side , everie motion out of the wayes of gods commandements , and into sinne , is like the motion of the fish out of the water , everie motion is a motion to death . and o that wee could thinke of sinne , of everie sinne , as a motion to death , and of every good action as a putting on towards life ; that wee could thinke this life of grace , to bee farre more excellent than the life of nature , or the life of sinfull lusts , and pleasures , and delights ! for so it is . surely that life which god and angels live , must needs bee the most excellent , and the fullest of joy ; and this life they live . to incourage us to it , let us but consider , how god interlaceth this life of grace with the life of joy , and of peace and outward prosperitie ; as you see in diuerse examples . gideon , as long as he did the actions of this life , you know how hee prospered , but when hee set up a golden ephod , after which the people went awhoring , it was the destruction of him and his house . salomon , how glorious was his rising ! as a bright morning without clouds , and so hee continued to the evening of his life ; but then when hee began to suffer rebellions in his kingdome against god in matters of religon , ( as it is said he set up ashtaroth , the abomination of the zydonians , and milcom , the abomination of the antorites , &c. ) then god stirred up rebellions against him , then it is said that hadad , & rhesin , and ieroboam his own servant , lift up his hand against him ; for , saith the text , he stirred them up for that cause : so that as long as salomon did the actions of this life , god prospered him continually in a high degree ; and when he fell from it , hee fell from that peace which hee had . so god interlaceth this life of grace , with the life of joy , and peace , and outward prosperitie . the like you see in his some rehobeam for three yeeres , when hee sought the lord , saith the text , and did the actions of this life , 2 chron. 11. so long he prospered , things went well with him , and in ierusalem ; but after three yeeres hee forsooke the lord , and suffered the people to make them high places , then it is said in the text , in the fifth yeare of his reigne ( god gave him two yeeres space ) he poured out his wrath upon him and upon ierusalem , by the hands of shishack , the king of egypt . where it is to bee observed , that this evill fell upon him , not because shishack was angry , but because the lord was angry with him ; for it is not said , that it was shishacks wrath , but the lords wrath ; hee was but the viall , but the instrument , through which gods wrath was poured upon him : but an example you shall finde of this most cleere in vzziah , 2 chron. 25. 6. it is said , that vzziah sought the lord all the dayes of zechariah the prophet , and as long as he sought the lord , he prospered ; so long as he did the actions of this life , the life of ioy , and prosperitie , and peace ranne along with it ; but after verse 10. when the lord had helped him that he grew mightie , then saith the text , his heart was lift up to his destruction . so that even as you see blazing comets , though they bee but comets , yet as long as they keepe aloft , they shine bright , but when they begin to decline from their pitch , and fall to the earth , they vanish ; so when men for sake the lord and minde earthly things , then they lose their light , and are dissipated and come to destruction ; whereas you see on the other side , all holy and good kings , that lived this life of grace constantly , they shined in the darke world , as stars in a dark night , neither losing their light , nor falling from their place . and this you shall finde in all the stories of the kings of israel and iudah , that either their suffering of idolatrie and superstition at home , or their resting vpon ashar and egypt abroad , was the cause of all their miserie : for when they were in distresse , they sought to those nations that proved as broaken reedes , that did not onely deceive them , but did runne into their hands . on the other side you shall observe , that those that lived this life of grace perfectly , whose hearts were perfect with god , that emptied out all the old leaven of idolatrie and superstition at home , and in all their distresses and wants trusted vpon god ; you shall finde , i say , proportionably as they did this , more or lesse , so they prospered . as you see in asa , ( it is the prophets owne speech to him , that was sent to him from the lord , 2. chr. 16. ) saith he , asa , when there came a mightie army against thee of lubyms and ethiopians , that were ( as it is in the chapter before ) as the sands on the sea for multitude , yet because thou restedst on the lord , he gave thee the victory over them ; afterward a smal army escaped his hands . and why ? because he rested on the king of aram. so likewise iehosaphat , we see when he came backe from helping achab , at the battell of ramoth-gilead , the prophet iehu meetes him , 2. chr 9. 19. 2. and saith thus to him , oh iehosaphat , wilt thou helpe the wicked ? wilt thou love those that hate the lord ? wrath is gone out against thee ; and so in the next chap. ver . 2. it is said , that a great armie came from beyond the sea , and iehosaphat was sore afraid . likewise when hee ioined with achaziah to make ships to go to tarshish , the prophet eliezar goes to him , and tels him , that god had broken the ships at ezion-geber because he had ioined with achaziah the son of achab , 2. chron. 20. 35 , 36. i might give you many examples more : iacob , though the thing were good which hee did ( as you know he might seeke the blessing lawfully , for it was promised to him ) yet because he used evill meanes , rebekah and hee , and by a lie did deceive isaac , you know what it cost him , hee was banished from his fathers house many yeares ; and you know how much sorrow rebekah had for it , even for failing in the manner . so david , looke what intermission there was in doing the actions of this life , this spirituall life , you see likewise his troubles were . therefore let us be exhorted to live this life of grace , seing wee have so great incouragment . i say , if you observe the scriptures from the 2. chron. 11. to the end of that book , ( which is exceeding well worth your reading , where not onely the story of the kings is set downe , but the cause of all the accidents that did be fall them ) you shall see all along , as they lived this life of grace , as they did the actions of this life , that is , as they kept their hearts perfect with god , so their outward ioy and prosperity was accordingly ; and the interruptions , and intermissions they found in this , was according to their intermission in that . therefore let us bee exhorted to live this life : for certainely every life hath an excellency and a sweetenesse in it more than any meere being , and as any life exceedes other , so it hath it more ; as the life of a man exceedes the life of a beast , and the life of grace exceedes the life of a man , and therefore it is more capacious of greater ioy , and of greater griefe : on the other side , as you know the ioy of the saints is unspeakable and glorious , and passeth all understanding , so the despaire and horrour of conscience against it , exceedes as much . and let us marke this , that as hee that lives the life of a beast destroyes himselfe as a man , so he that lives the life of a man , that is , the life of reason onely , the life of humane wisedome & policie , destroyes himself as a christian . therfore let us be exhorted to live this life of grace , which is best for our selves ; yea let us abound in the actions of this life , let us live it as much as may be ; for one man may live more in a day than another doth in a yeare : for life is in action ; so much as we do , as far as we exercise this spiritual life , so much we live ; and look what time we spend vainely , and idly , so much of our life death possesseth , as it is said of the woman that lives in pleasures , 1. tim. 5. 6. shee is dead while shee liveth . now the god of life work this life of grace in those in whom it is yet wanting , and increase and inlarge this life in all those in whom it is alreadie . ❧ a sensible demonstration of the deity . isa. 64. 4. for since the beginning of the world , men have not heard nor perceived by the eare , neither hath the eye seene another god , besides thee , which doth so to him that waiteth for him . this particle for , which you have for the first word , hath such a reference to those before , that we must take in likewise the third verse . when thou didst terrible things , which wee looked not for , thou camest downe , the mountaines flowed downe at thy presence : for since the beginning &c. we know in the new translat . the words are read somewhat otherwise ; but if you looke into the margine of your bookes , you shall finde the same reading we now use , and that i take to be agreeable with the originall , and neerer the scope of the prophet in that place . the words , at the first reading , seeme to bee somewhat obscure , but in briefe the plain meaning is this ; when the people of israel were oppressed with enemies , more potent & mightier than themselves , the prophet , in his owne name , and in the name of the people , makes this prayer unto the lord ; o lord , we beseech thee , breake the heavens and come down , that the mountaines may flow downe at thy presence . and whereas it might be said , our enemies are mightie , and as great as mountaines ; yet , o lord , the mountaines melt at thy presence : or even as the water boyleth when the fire burneth under it ; so do the nations tremble at thy presence . and this prayer is enforced with this reason ; o lord , heretofore thou hast done terrible things , against those that provoked thee : againe , thou hast done great things for those that wait for thee ; therefore , we beseech thee , as thou hast done heretofore , so now breake the heavens and come downe &c. and if it be objected , it may be there were some other causes of all these evills , that befall us : the prophet answereth no ; that it was not in the power of the creature , but the comming downe of the lord , at whose presence the mountaines melted , that is , as a heape of waxe , or lead , sinketh and falleth downe when fire is put to it , so the mightiest nations melt away , when thou commest to doe any work for us . and if it be againe objected , but there is all the question , whether there be such a god or no , by whose providence these things are brought to passe : to this the prophet answers in the fourth verse , for since the beginning of the world , men have not heard , nor perceived by the care ; neither hath the eye seen , another god , besides thee , which doth such things for him that waiteth for him . as if he should say , indeed there is the testimonie of the scriptures , there is the witness of the prophets , and evidence of miracles , that all things are done by the providence of god , but yet ( saith hee ) i will leave all these things , and appeale to the works of nature , even to the things that the eye hath seene , and the eare hath heard ; for from them it is manifest that there is a god , and that hee it is who hath done these terrible things which we looked not for . but not to stand long in the explication of the words , you shall finde these three points lying evidently before you . first , that even from the things that the eye seeth , and the eare heareth , it is manifest that god is , and that it is he that doth these terrible things that we looked not for . secondly , that this god is one , and that there is no god besides ; the idols and the dung-hill gods of the gentiles are no gods . lastly , as he doth terrible things to those that provoke him , so likewise great and wonderfull things for those who wait for him . these are the three points which arise from these words ; and of these in order : and first for the first , that it is manifest from the things that the eye seeeth , and the eare heareth , from day to day , that god is , and that it is by his providence that all things are done in the world . now wee must know , that this point , that god is , and that by his providence all things come to passe ; i say , this is made plain to us two wayes : first , by faith , out of the bookes of the scripture . secondly , by reason , out of the books of the creatures . out of the bookes of the scriptures ; & that you shall see , heb. 11. 3. by faith we beleeve that the worlds were made by god ; and in the sixth verse , he who commeth to god , must beleeve that god is , and that he is a rewarder of those that seeke him . here is mention made of the first way of knowing that god is . the second way you shall have set downe in rom. 1. 20. the invisible things of him , that is , his eternall power and godhead , are clearely seene , being understood by the things that are made : that is , though the eternall power and godhead be in themselves invisible , yet by the things that are seene and heard , they may be made known and manifested to us : so likewise , act. 17. 27 , 28. if so be we might grope after him , and finde him ; for in him we live , and move , and have our beeing : as if he should say , the verie things wee heare , and see , and taste , and handle with our hands , doe all demonstrate that god is ; which is the verie same the prophet saith here , since the beginning of the world they have not heard , nor understood with their eare , nor seene with their eye , another god besides thee , which doth so for him that waiteth for him . for we must know , that the things revealed unto us , are of two sorts . such as have no impression upon the creature , such are the mysteries of the trinitie , and of the gospell ; these are only revealed . others there are , which have certaine characters of them set upon the creatures , so that you may discerne them ; and amongst the rest this is one of the maine , that god is , and that by his providence all things are disposed , in heaven and earth . and although it may bee though that there are none that doubt of this , yet these proofes are usefull , partly because they serve to answer those secret objections of atheisme , which we are all subject to ; and partly because they strengthen that principle in us , that god is : which is very necessarie to bee confirmed , seeing it is the maine and principall foundation of all christian religion , and can never sufficiently enough bee rammed downe , as being that that must beare all the waight of the building ; therefore let no man thinke , that those proofes that we shall use for the manifestation of this truth , are a thing altogether needlesse ; for certainely wheresoever the scripture hath a mouth to speake , there it is usefull for us to have an eare to heare . first , therefore if we doe but in generall behold the universe , and looke upon the building of heaven and earth , wee may easily discerne therein , the eternall power and godhead of the maker of it . suppose a man bred and brought up in some hollow cave of the earth , hauing a house there built , and things necessarie provided for him , and let him afterwards , ( when hee comes to a full use of understanding , and not before ) bee brought and set upon the face of the earth , and there let him see the glorious beauty of the sun , and feele the heat of it , the force of the windes , and see the swiftnesse of the clouds , the ebbing and flowing of the seas , the apparelling of the earth ; let him see the course of the heavens , and the fearefull darkenesse that followeth upon the setting of the sunne ; and after that the moone and stars lighted up for the use of men and beasts ; would hee not wonder at all that , which we by reason of long assiduitie make nothing of ? it 's a true rule , sapientis est rerum manifestarum causas quaerere ; a wise man enquireth after causes of manifest things , which another man passeth over , and asketh not the ground and reason of . and in this inquisition , when he findeth that man is best of the creatures , and yet was not able to raise such a roofe as the heavens , nor such a floore as the earth , hee must needes conclude , that some one better and more able than man , was the maker of all these things , which man could not make of himselfe . and if it bee objected , but this workeman is no where to bee seene , though these things are to be seene . i answer , that as it is , when you see a magnificent palace , the builder of that many times is not to be seene , yet we will say it could not bee done but by some wise architect , whose wisedome and abilitie was answerable to the work ; or when wee see a faire river runne , though we see not the spring from whence it issues , yet we conclude , that there is a well-head somewhere , that produceth these streames ; so when we shall see the succession of creatures passing along by their generations , a wise man will say , surely there is a principle , a first cause , a well-head , whence they doe flow , though hee see it not . but this is but in generall , if we should bring you to the particular observation of the creatures , it wil be more evident , even by the things that the eye seeth , and the eare heareth , that there is a god , by whose providence all things are disposed ; and we will instance in these particulars . first , we may observe by that consent , which ariseth from so many differences , and contrarieties amongst the creatures ; if you looke into the fabricke of the world , you shall behold one thing contrary to another , one thing fighting against another , fire destroying water , drinesse destroying moisture , and moisture drinesse , &c. yet withall you shall see these brought to a comely agreement , comming together to build up and maintaine the whole vniverse ; how could this be done but by somewise commander ? if you should see upon an instrument twenty dissonant strings , and they all brought into one harmony , we would say that some skilfull musitian had the tuning of it ; and when we looke into the world , and see so many contrary things , and all those brought to so sweete a harmony as they are , must wee not needes acknowledge , that there is some wise agent , that intendeth one & remitteth another , and so maketh an usefull mixture of all ? and this is the first thing we are to observe ; for how could so many contrarieties meete in one , except they were guid ed by one which is above them all ? the next thing amongst the things which the eye hath seene , and the eare hath heard , by which this is manifested , is the fitting and composing of one thing to another . if we should come into the shop of a ioiner , or some curious smith , and see there all things fitted one to another ; the sheath to the knife , the scabbard to the sword , wee would say this was not done by accident , but by art : when we come into the shop of nature , and see there all the workes of nature , thus squared and fitted one to another , shall we not also acknowledge that there is a high and wise agent , that hath done all this ? as for example : had god made the eye , and not colour for a fit object of the eye , to what end had the eye beene made ? if hee had made the eye and colours , and no light to discover the colours , the two first had beene to no purpose ; and if hee had made these three , and not another transparent bodie , as the aire is , through which the colours might be transmitted to the eye , the three former had beene to no purpose ; but out of them all thus fitted the one to the other , there resulteth an usefull and perfect worke : the like we may say of the rest . so that the verie things that the eye seeth , and the eare heareth , maketh it manifest , that there is such a god as made all these things . if you looke into the fabricke of the world , and behold all other particulars , you shall see the like . the plants which thrust their mouthes into the earth , draw sufficient nourishment from the place where they are set ; therfore as they neede no motion , so they have no motion given them , onely a naturall power to spread their rootes in the earth , for the farther strengthening of the bodies . but for the beasts , which have no nourishment in the places where they are bred , as they need motion , so they have motion given them ; and as the spaces are different through which they move , so are their motions different , some creepe , some goe , some fly ; and as their meate is different , so they have different instruments to receive it , some have teeth and some have beaks , some have gooms only ; and not so only , but they have different appetites and different tastes and smels , according to their several constitutions : so that you see all is fitted one to another , the creatures , the motion , the meate , the appetite , the instruments of taking it ; wheras were there anie disproportion or disagreement in those , the whole worke should bee in vaine . if you take a watch into your hand , and see there the wheeles fitted one unto another , you will acknowledge that this is not done without art : when you see the same done in the bodie of a man , where there are so many hundred bones fitted one to another , so manie arteries and sinews ; shall wee not acknowledge a great providence , which hath done all this ? this is the second thing to be observed . the third observation is taken from those effects that proceed from bruit and unreasonable creatures , the storke , the swallow , and the elephant , whose actions for the most part exceed their knowledge , & are beyond their strength ; as for example : they aime at an end they know not , they goe by a rule they understand not , they use the meanes that tend to such an end , and yet are ignorant of it ; all which argues that they are guided by one , who both knowes the journies end to which they ayme , and the way that leadeth to it . even as when a man hath passed through a way full of many turnings , and at length comes to the right end , hee will confesse that some one hath ruled and guided him ( through so manie turnings ) that knew the way : even so when we shall see these creatures doe things , and that constantly , and yet know not what they doe , it is an argument that they are led and guided by one that workes all their workes in them and for them . whence the saying of the schoolemen , opus naturae &c. the worke of nature is not the worke of meere and bare nature , but of the author of nature : and therfore as these actions are above their knowledge , so they are also above their abilitie ; which you shall see in the art of the spider , curiously spinning his web , and the providence of the ant , providing in the summer for winter ; in the wisedome of the conies , that being a people not strong , yet they make their houses in the rocks . now it is a sure rule , that wheresoever effects are produced above the reach & abilitie of the cause , they alway import some higher cause , whence they proceed ; and therefore when we see such actions of wisedome and providence , done by the creature which have neither wisdome nor providence in them , they must needs proceed from some higher cause that guideth them : even as you see in a faire writing , that is written by a new beginner , you will say surely it 's the writing of him that guided his hand , rather than his owne . if you should see a hundred arrows shot out of a thicket , and all these should hit the marke , though you see him not that shot them , you must needes say that they were shot by some skilfull archer : even so when you see the creatures that knew not the end they aime at , nor the meanes that conduced to that end ; yet using direct and pertinent meanes to come to it , it 's a most direct argument that there is an almightie power that guides them to all the things that they doe : and this is the third observation . a fourth thing , by which the invisible things , that is , the eternall power and godhead is made manifest to us by the things that the eye seeth and the eare heareth ; it is the provident provision that is made for all the creatures . if you should come into a well ordered common-wealth , or family , and should see all their things done in order , meate provided for all the family in due order and season , we would not doubt but that there is a gouernour , that casts these things into this order . and shall wee not acknowledge this same when wee see it done in the great house of the world where so many millions of men & beasts are daily fed , and cloathed , and ordered ? take but a small family , if there be but a little improvidence , how soone doth the whole family feele the want of it ? and how doe wee thinke that the great family of the world could bee kept , without a speciall providence to order it ? if there were but a towne , or a village to bee planted , how many things were necessarie to maintaine it ? i will name but one , psal. 104. 10. that is , the providence of god in bringing the waters and the springs to many severall townes . if we should see the same done in a great house , water brought by pipes into every roome that needes it , wee would acknowledge it to bee the providence of him that ordered it so ; and shall we not acknowledge the same , when wee see god bringing in water into so many particular places in a countrie ? and as in feeding , so in cloathing so many creatures ; if men should cloath them , how would they beginne to doe it ? but as god hath commanded the earth to bring forth grasse , so hee hath commanded the skinnes of beasts to bring forth haires , and feathers , and wooll , to bee fit cloathing for them . and as it 's in cloathing , so his providence is also in defending and in fortifying them against the injuries of one another . some have hoofes , and hornes , and tuskes to defend them ; those that have not , these have legs to runne away ; those that want that , have holes and dennes to hide themselves in , and ( which is to be observed ) the weaker creatures goe in heards together , the stronger goe alone ; for if they should goe in multitudes , no man nor beast could stand before them : this you shall finde set downe , iob 37. psal. 104. now if the queene of sheba when shee came to salomons court , and saw the meate of his table , the sitting of his servants , and their apparell , 1. king. 10. was astonished ; i say , if she were so then , when she saw the wisedome and provision in the house of salomon , how much more when we looke into this great house of the world , where there are so many uprising & down-lying , that must have bread and meate from day to day ? how much more , i say , should wee admire , and acknowledge this great providence of god , which openeth his hand and giveth them their meate in due season ? this is the fourth observation . the fifth is taken from the combination and connexion which is among the creatures , that dependence they have one upon another ; men cannot live without beasts to feede them , the beasts cannot live without grasse to nourish them , that cannot bee maintained without the influence of the heavens to nourish it ; which subordination you shall see set down , hos. 2. 21. i will heare the heavens , and the heavens shall heare the earth , and the earth shall heare the corne . whence wee may reason thus : either this was done by accident , or by providence ; not by accident , for so you may as well say , that a multitude of letters cast together by chance , can make a history or poem , as that this order , this connexion , and dependence of the creatures , should come to passe by accident ▪ and if it be not by accident , then it is by providence ; for this can no more bee done without providence , than in a historie or poem , there can be a dependence of one word or sentence upon another , without the art of wit and reason in him that composed it . the last observation , is from the wisedome of the creator ; which is set and stamped upon all his workes , even as the skill of an artist is upon all the worke he makes . when we see the statue of a man made , wee acknowledge that it was done by the skill of him that made it ; and shall not wee acknowledge it in the maker of man himselfe ? when we see a glasse eye , an ivory tooth , and a wooden legge , wee say it is done by a skilfull artist ; and shall wee nor observe a speciall providence and wisedome , in the making of the members themselves ? for the things are better that are done by nature , than those that are done by art ; for art doth but imitate nature , and that which is imitated , is better than that which doth imitate : and shall wee attribute skill and wisedome to the workes of art , and not to the works of nature , which do far excell them ? when we see a diall describing the hours of the day , we acknowledge it to bee done by the skill of man ; when wee see the same done in the heavens , ordering the times & seasons , shall we not acknowledge a wisedome in him that makes and guides the heavens ? it is reported that archimedes made a spheare , wherin the revolution of the heavens , the course of the sunne , the ebbing and flowing of the sea , is described and kept in the order that themselves doe move in , which when a man sees he is ready to say , this was not done by accident , but by the skill of some excellent artist ; and if so , then certainely the thing it self which that spheare doth but imitate , could not bee done but by the wondrous power and wisedome of him that doth it . i will proceed no further in this , but come to make some application . first therefore , seeing beside the testimony of the scripture there are so many proofes even from the things that the eye sees , and that the eare heare , that god is , by whose providence all things come to passe , it should strengthen our faith in that first and main principle , that god is . for though an object may bee seene by a small light , yet when more candles are brought in , and when there is a greater light , wee see the same object more cleare and distinctly : so though we beleeve by faith that god is ; yet the addition of more arguments should strengthen us in this beleefe , and confirme this conclusion , and adde more to our assent to it : for ( my beloved ) though it bee not observed , yet it is certaine , that all that unevennesse , all those exorbitances which are found in the lives of men , doe proceede from the weaknesse of this spring , that these first principles are not firmely and thoroughly beleeved . men will not neglect religion altogether , neither will they make their hearts perfect with god in all things ; and whence comes it but from this , that this first principle is in part beleeved , in part not beleeved ? that is , they say in their hearts , it may bee thereis such an almighty god , that made heaven and earth , and it may be not : and therefore they will have some care in the duties of religion , but a full care they have not ; whereas if they did beleeve it fully , they would serve him with a full and perfect heart . but is this all the use that is to be made of it ? is this all the prophet driveth to in this place ? no , his verie scope is to shew us , that if there be such a god , then it is he that doth the terrible things that are done to us , they come not to passe by accident ; therefore wee so propound the point , that by the things that the eye seeth , and the eare heareth , it appeareth that there is such a god that doth terrible things which wee looke not for . if it be not by chance and by accident , nor the wisedome and endevours of men , but the lord , which doth both terrible and mercifull things , both the good and the evill which befall us , then let us live by faith and not by sense , that is , feare him , and meet him in the way , while it s yet time , lest we fall into the errour of the israelites here , to have terrible things done to us before we looked for them . for though we beleeve there is such a god , yet if we doe otherwise , we forget the lord , and wee live without god in the world . everie man , when the evill is upon him , startles at it : as a beast when he falls and sinkes into a ditch or quagmire , he struggles , and doth his best to get out ; so men are taught by nature and sense , to expedite themselves out of an evill when they are in it , but the greatest point of faith and wisdome , is to foresee & forecast evill to come , and to prevent it . saul when he was in a strait , he could seeke to the lord ; but then he would not answer him , neither by prophet , nor by vrim nor thummim . ioab when hee was in extremitie , and had no other refuge , he could fly to the hornes of the altar ; as men use to flye to prayer in sickenesse , in danger , and extremitie ; but then it was too late . esau when the blessing was past helpe and recoverie , he could seek it with teares : but why did they doe it no sooner while it was yet time ? certainely it proceeds from a secret atheisme and vnbeleefe , to which wee are too subject , which makes us not to be moved with any forewarnings , till we feele the evill it selfe upon us : and therefore it is said here , terrible things are done to us that we looked not for . death is a terrible thing , yet because it s apprehended as a thing afar off , who considereth the shortnesse of his life , while its time to make sure his calling and election , that his soule may not depend upon uncertainties ? hell is a terrible thing , to consider that the soule is immortall , and that there is another place to live in for ever ; and yet who considers this in time , and takes it to heart ? outward calamities that befall a church , or a state , or a particular person , are terrible ; but who considers them in time to prevent them ? this is , and ever hath beene the nature of man in all times ; wee thinke we will doe it modò & modò , but still wee are put off : therefore let us not , as those in amos , put the evill day farre from us , and draw neere to the seate of iniquity , ( for those two commonly goe together ) lest it befall us that salomon speakes of , as the oxe to the slaughter , and the bird to the snare , so we be led to destruction , and consider it not , till a dart strike through our liver : but let us doe somewhat in time , and not deferre and put off ; for the verie delay brings mischiefe . when the blow comes ( as i say ) every man feares , but before we care not ; but wee do as those , who because the hand of the dyal proceeds insensibly , consider not how the houre passeth , till the stroke of the bell giveth notice . it is a wise and true saying , extremum stillicidium clepsydram non exhaurit , & , ultimus ictus quercum non caedit ; it is not the last sand that doth exhaust the houre-glasse , nor is it the last stroke that doth overthrow the oake ; that is , it is not the next immediate cause that brings evill upon us , as men commonly thinke , but it is the precedent acts , neglects and decayes , that were long before that blow came upon us . and who knowes whether we be not now upon the very tropicks and turnings of times ? and yet as it s sayd of old age , there is no man that is so old that thinkes he may not live a yeare longer ; so we are never brought to so low an ebbe , but we are apt to thinke we shall hold out yet a yeare , and a yeare longer . so that as the lapwing fals before the traveller , and draweth him a little and a little further , till at length hee bee quite drawne away from her nest ; so wee are quite drawne off from doing the things which might prevent those evils that are to come : and so terrible things are done to us which wee looked not for . the ground of all is , partly because wee live by sense , not not by faith , which wee are all subject unto , more or lesse , by which we think our present condition shall continue whatsoever it be ; if we be in affliction , wee thinke that shall alwaies continue ; and if we be in prosperitie , wee thinke as those in esay 56. tomorrow shall be as to day , and much more abundant , that is an observable place ; saith the prophet , there is an evill neere unto you , and the reason is , the watchmen are blinde , they are dumbe dogges , they cannot barke &c. but looke to their own way every one ; and yet ( saith hee ) my people say , come bring wine , wee will fill our selves with strong drinke , to morrow shal be as to day , and much more abundant : i say , this is naturall to us . besides , another ground of it is , because wee see dangers come , and goe , and passe away , and yet the blowes come not upon us ; and therfore we are apt to doe as that foole , that because hee saw the river sliding away , standeth upon the shoare , and hopeth at length that all wil be past , that he may go over dry shod , and considereth not that there is a succession of waters , which will continue it : so wee consider not that god hath an army of sorrows , when he hath afflicted us seven times , yet he addeth seven times more , and if yet we continue obstinate , hee can doe it seven times more ; till at length his wrath swell and grow over the banks , and carry all away before it . that expression you have in the prophecy of nahum . partly it is againe , because god is not seene , because god is forgotten in the world : the creatures which should be as a glasse to help us to see him more clearely , they become as thick clouds to hide god from us ; we look upon the wall of the creatures , but we look not upon him that stands behinde it , who changeth times , and seasons , as he doth the weather : so that our wisest conjecture of him , is as uncertaine as the prognostication is of the raine , snow and wind ; wee are ready to compute future things , as wee compute daies and yeares , and forget that god that is the disposer of these , and so grow bold and carelesse : but david thought not so , psal. 31 my times are in thy hands , o lord ; as if hee should say , they are not in the hands of saul , nor in the hands of doeg , nor in any of mine enemies hands , to do me hurt , nor in the hands of my greatest friend to doe mee good , but my times are in thy hands ; for so thou disposest of them as it pleaseth thee . and therefore let us be exhorted to reckon it our greatest wisedome , to foresee the greatest danger to come , while it is yet afar off . fire may bee giuen to a traine of gun-powder a great way from the place , to which the blow is intended : therefore it was a wise observation amongst the romanes , that when hannibal was besieging siguntium , a city confederate of their allies , which was farre enough from rome , they thought every blow was given to it , that hee was even then beating upon the wals of the capitoll ; therefore they tooke no lesse care to preuent the danger in such a distance , than if it had already seized vpon them : so no doubt when the enemy is assaulting the churches afar off , he is even then striking at the roote of this church and common-wealth . it is a true rule , when the evill day commeth , its time of spending , and not of gathering , it must be done before ; it is too late to fetch the oyle when we should use it , to go and buy when the bridegroome commeth ; therefore they are called foolish virgins , because folly is improvident , it stands in the valley , and sees not the evil afore it bee upon us : wisedome stands upon a hill and descryes the danger , and the evils that are afar off , before they approach . it s certaine , ( give me leave to speake , for wee are the watchmen which stand upon the watch-tower , and should see more than those that stand below ; and must give warning , that we may deliver our owne soules , left your blood be required at our hands ) i say , its certaine that evill is intended against us , and will come upon us , except something be done to prevent it . for there is a covenant betweene god and us , and breach of covenant causeth a quarrell ; the quarrell of god shal not go unrevenged : he saith to the israelites , levit. 26. 25. i will send a sword upon you , which shall avenge the quarrell of my covenant ; as if he should say , there is a covenant , and you have broke that covenant , & therefore i have a quarrell , and i will send a sword to avenge my quarrell . now the quarrels of god are not rash and passionate as mens are , & therfore he wil not lay them aside without some true & real satisfaction . if we will not beleeve his word , yet shall we not beleeve his actions ? hath he not begunne ? are we infatuate , and see nothing ? doe wee not see the whole bodie of those that professe the truth are besieged round about through christendome ? at this time are not present enemies , not only stirred up , but united together , and we dis-joyned to resist them ? are not our allies wasted ? are not many branches of the church cut off already , & more in hazzard ? in a word , have not our enterprizes beene blasted , and withered under our hands for the most part ? have not things been long going down the hill , and are even now hastening to a period ? and do not wee say now that such an accident , and such a miscarriage of such a businesse , and such men are the causes ? but who is the cause of these causes ? is it not he without whose providence a sparrow fals not to the ground ? are not these crackes to give warning before the fall of the house ? are not these the gray haires which hosea speakes of , that are here and there upon us , and we discerne them not ? gray haires you know are a signe of old age and approach unto death . and are not all these things arguments enow that god hath begunne with us ? will he leave his worke in the middle ? no certainly , you shall see what himselfe saith , 1. sam. 3. 12. when i begin , i 'le make an end . samuel had threatned fearfull judgments against the house of eli , but because they lived long in peace , & were not suddenly executed , they were ready to think the words of the prophet , were but wind ; therfore god tels them , that it was true , he was patiēt , & long before he begun , but notwithstāding when hee began hee would also make an end . wherfore i beseech you for our own sakes , and for the sake of the churches , let us well and seriously consider this ; doubtlesse there is somewhat for which god is offended ; and if there be , certainely till that be taken away , the lord will not returne unto us , and cause us to prosper in the things we put our hands unto . when iosua saw the people fall before their enemies , hee wondred at it , and enquired the cause , and except that had bin removed , though it had beene for many yeares , yet he should never have had successe , nor brought the children of israel to the land of canaan , though god had promised it ; for gods promises are as his threatnings , to bee understood with a condition . but a most remarkable example you shall finde , 2. sam. 21. 1. when there fell out a famine in the daies of david , he knew the naturall cause was the drought , but hee enquired after the supernaturall cause , as wise men should doe ; as iacob when hee saw the angels ascended and descended , hee enquired who stood on the top of the ladder and sent them to and fro . ezakiel enquires who stands on the top of the wheele ; but fooles looke onely who stands on the next staire or step : whereas wee should enquire as david , what was the cause of the famine ; and it was answered him , it was saul and his bloudy house , because he had broken his oath with the gibeonites , which was done many yeares before : i say , so wee should doe in all the calamities , afflictions and extremities that befall either the church in generall , or any particular person ; search what the cause is . i finde the phrase used in 2. chron. 12. 7. saith the lord there , i will not at this time poure out my wrath upon ierusalem by the hands of shishack : where observe , that though shishack was the immediate instrument , yet it was not shishack his wrath , shishack was but the viall through which his wrath was powred out . where you may observe this connexion , that when any affliction befalleth a state or church , or a particular person , it is because god is agrie , and hee is never angrie but for sinne ; and till sinne bee removed , his anger is never laid aside , time wears it not out , as it doth the anger and passions of men . and therefore it is good for us to compound with the lord , and to take up this suite before it come to execution and judgement , and not to doe as ill-husbands and prodigals doe , that suffer a suite to run on , and charges to grow from terme to terme , lest we be inforced to pay , not onely the maine debt , but the arrerages also , that is , the time of that patience and long-suffering of god ; and not in this world onely , but in that which is to come . it is apparent that god is about a great worke , yea to make a great change in the world , except we do as it were hold his hand by seeking and turning unto him , and by removing the things that provoke him : he doth not lay all these stones , and move all these wheeles for nothing , & yet who knowes what it is he is about , till it bee brought forth ? such a metaphor i finde , prov. 27. 1. who knowes what a day may bring forth ? its a metaphor taken from a wombe ; there is no man knowes what is in the wombe of tomorrow , or what evil tomorrow may bring forth . saul little thought that the next day travelled of such a birth as the overthrow of the armies of israel , and the death of himselfe and his sonnes . iob little thought that the next day had in the wombe thereof the fall of the house , and the slaying of his children . if you observe the scripture , you shall finde that there are certain seasons , wherein as the angell troubled the poole , so god troubleth the churches ; and commonly when god doth it to one , he doth it to all . 2. chr. 15. 5 , 6 and at that time there was no peace to him , that did goe out or in , but that troubles were to all the inhabitants ; for nation was destroyed of nation , and citie of citie ; for god troubled them with all adversitie . where you shall observe , that where god once begins to doe it , all the churches come in , in the end ; and whence was it ? not because such an accident fell out , and such offences arose betweene princes and princes , and nation and nation , but god had troubled them with all kinde of adversitie ; but especially ier. 25. 15. a notable example you shall see , the cup went round , when it was given to one nation to drink , every one tasted of it , though some more , some lesse . so that , i say , there are certaine times and seasons wherein god troubleth the churches , and that very thing that distinguishes between nations & churches , to be saved or to be destroied , is the very ability to discerne of those seasons ; oh that wee were able now , and willing to discerne that season . i will give you two instances : when destruction was to brought upon ierusalem , when they were to bee led into captivity , the lord was above twenty yeares about it , many warnings he gave them by his prophets , hee brought nebuchadnezar neer them , and took him away again ; & what is the complaint he takes up against his people ? saith he , the stork and the cranes know their appointed times , but my people know not the iudgements of the lord. those creatures feele and foresee the winter , and betake themselves to some warme place . there is a judgement a comming , there are warnings ' enough , but my people cannot discerne their season . and so when the last blow was to be given to the iewes by the hands of the romanes , you shall see how pathetically our saviour expresseth it . o ierusalem , ierusalem , if then badst knowne in this thy day the things belonging to thy peace , but now they are hid from thine eyes . mark , in this thy day ; there is a time & a season , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , time is exceeding swift , and passeth away . there is such a day wherein if ierusalem had seene it , the destruction had bin prevented , but now the time is past : it is a thing worthy observation , that there is a double time , which we shall see observed in the scripture : there is a time of preparing , and threatning , and no more but threatning , and a time of executing the decree ; so you shall see it expressed , zephan . 1. 12. at that time it shall come to passe , that i will search ierusalem with candles , &c. there is a time of whetting his glittering sword , and fitting the arrow to the bow , before the blow bee given there is a time of patience , triall & long-suffering , before he sweares in his wrath , they shall not enter into his rest ; but when the time is come , when the word is once gone out of his mouth , when the decree is gon forth , then , as samuel said to saul , when he would have the sentence of his rejection to be retracted ; no saith he , the strength of israel is not a man , that he should repent , 2. sam. 15. 29. therefore while the evill is yet in the clouds , before the storme come , while things are preparing , while the sword is whetting , before the stroake be given , before the decree be come forth , let us search our selves and meet him , to preventit . the evils which men intend against us may proove abortive ; they may either die in the wombe , or else they may travell with mischiefe , and bring forth a lye , that is somewhat contrary to that they intend ; sed fat a viam invenient , but when god intends any evill against any , what power shall bee able to stop him ? the destructions of god will finde a way which wee never dreamed off , as we see oft by experience ; vel puncto temporis maxima reram momenta vertuntur , even in a point of time the greatest things are turned upside downe . my beloved , we all affect the praise of wisedome ; and wherein doth wisedome chiefly consist , we shall see deut. 32. 29. oh that my people were wise : what to doe ? to remember their latter end ; as if wisedome did therein consist : so in prouerbs 22. 3. a wise man sees the plague afar off , and hides himselfe , but a foole goeth an , and is punished ; it s a metaphor taken from beastes , that feele the storme before it comes , and then hide themselves in their dens ; but the foole goeth on and is punished ; that is , either hee is ignorant & sees it not , or else he is besotted and stupified , & so careless to prevent it . so pro. 14. 16. the wise man feareth and departeth from evil , but the foole rageth , and is careless , that is , the prudent man he feares the evill of judgment , the evill of punishment ; he feares the judgement to come , therfore he departeth from the vil of sin that brings it ; as ioseph foresaw the famine , and hid both himselfe and others from it by providing against it : so iob when his sons were banquetting , he feared , lest they had sinned , & blasphemed god in their hearts , and therefore he rose early & sacrificed for them : but the fool rageth & is confident ; the word in the originall is to passe on whatsoever comes of it ; as balaam when the angel met him with a drawn sword to shew the danger that he went in , yet he would not be ruled , but he went on , & you know the issue : & so ahab when hee went to ramoth-gilead , though micaiah foretold him , yet he would go on , therfore came short home for his labour : it s accounted a point of courage & generosity not to fear , but you see the wiseman saith here , that a wiseman fears & departs from evil . indeed there is a double fear , there is a fear that ought not to be , that causeth the thing we fear to come to passe , that is such a feare as sets us aworke to use euill meanes to prevent the evil ; such was the feare of saul , that set him aworke to seek to the witch , which was the very thing that brought upon him that he feared ; such was the fear of the israelites , which made them seeke to egypt & to ashur for help , which brought upon them the thing which they feared ; and such a fear we should lay aside : but there is a good fear which causeth the thing that we fear , not to come to passe , because it sets us a worke to seek to god ; such was the feare of iehoshaphat , 2 chr. 20. 3. when there was a great multitude came against him , he feared , saith the text ; and what did this fear set him on work to doe ? he sought the lord , and proclaimed a fast throughout all iudah . now this feare was a profitable fear , which caused the thing he feared , not to come to passe ; for by this meanes hee had a wonderfull deliverance : such was the feare of iacob , when esau came against him with 400. men , he was sore afraid , and what did this feare ? it set him aworke to pray , and to wrastle with the lord almighty ; this caused the thing he feared not to come to passe : such was the feare of iosias when he heard the book of the law read , & therby seeing the danger that was like to come , hee feared ; and what did that fear bring to passe ? his hart melted ( saith the text ) within him , & he humbled himselfe greatly before the lord , & therefore the thing he feared did not come to passe in regard of himselfe ; for hee had word sent him by the lord , that he should not see that evill in his daies . so that there is a good , an useful , and profitable feare , that causeth the thing we feare not to come to passe ; and this is the feare that the wiseman speaks of , pro. 28. 14. blessed is hee that feareth alwaies , but he that hardneth his heart shal fall into evill . i will not adde any more : another maine thing to which the prophet driveth , is , that as the lord doth terrible things to those that provoke him , to those that will not take warning ; so likewise he doth wondrous things for those that waite for him . i am sorry i haue not opportunitie to adde this to the other ; but i see the time is past , therefore here shall be an end . exact vvalking . ephes. 6. 15. take heed that you walke therefore circumspectly ( or exactly ) not as fooles , but as wise . in the eighth verse of this chapter , the apostle layeth downe this conclusion , you were once darknesse , but now you are light in the lord , walke therefore as children of the light ; this hee carries along by some arguments , and drawes some consectaries from it , among the rest this is one , take heed therefore that you walke exactly , not as fooles , but as wise . as if hee should say , now the darknesse is gone , now you are set vpon a hill , now you are in the broad light that all men may see you , now looke to your selues , now see that you walke exactly , not as fooles , but as wise : so you haue in these words , first , a command , or an exhortation laid on them , walke circumspectly , or exactly . secondly , that is backed with a reason , not as fooles , but as wise ; as if he should say , it is your wisdome to doe so , it is folly to doe otherwise . thirdly , there is prefixed before it a meanes how to doe it , take heed , or consider , that is , it is a thing that will not easily bee done , it is a thing that will cost you some labour ; a man may doe a bungling action without consideration , but if he will doe a thing exactly , he must take heed vnto it , take heed that you walke exactly , not as fooles but as wise . i will open the words in particular , when i come to handle them . before i come to the particular points which these words afford vs , something wee may gather from this particle therefore : therefore is a relatiue particle , it hath reference to that which went before , you are children of light , therefore walke exactly , not as fooles but as wise : therefore ; that is , since you are the children of light , since you are those vpon whom the name of god is called , since you professe the feare of god , it behooues you to looke to your selues that you walke exactly . in a table vpon which a picture is drawne , before the picture is drawne , the blemishes , and blots , and scratches vpon it , are not obserued : but when the picture is drawne , a little blot is obserued in it : so it is with men in this case , a man before hee bee regenerate , before hee is made a childe of light , while hee walkes in darknesse , while gods image is not drawne vpon him , the sinnes that are in him are not much obserued , because there is no great difference betweene his generall carriage , and some particular fayling : but when the peece is drawne , that is , when gods image is stamped vpon him , and renued in him , then the infirmities , and sinnes , and faylings that hee falls into , euery man is ready to obserue them and marke them : and therefore we should in a speciall manner looke to it , because our condition is altered , whereas before we were darknesse , now we are light ; whereas before we stood in the crowd , as it were among the rest of the people , now wee are set vpon the stage ; euery man markes what wee doe : nay , if wee stand still and doe nothing , it is obserued ; and if we doe , and doe that which is vndecent , that is obserued too : now when euery one of our actions are obserued , it behoues vs to looke the more what we doe , to see that we walke exactly . this thing i will not presse because it is common . onely the vse that we should make of it is this , to see what god and men looke for from vs ; when we take vpon vs the profession of his feare , his glory is engaged in our carriage , therefore we should walke exactly , not as fooles , but as wise . againe , as any man hath a higher degree of faith ( for there be degrees , ) as any stand in a higher place , they must looke to it more , as they are in more estimation and glory , so they must take heed of falling to the scandall of their holy profession : but i will not stand vpon that . now i come to take the words as they lie . consider therefore , or take heed that you walke exactly : for the walking exactly , consideration is required you see ; now the question will be , what this consideration is ? it is a thing that is little taught , and not well vnderstood , and therefore i will a little open it vnto you , that you may know what this act is : it is a thing oft described in scripture ; i considered my waies , and turned my feet to thy testimonies . now consideration ( to describe it to you ) is nothing else , but an act of the practicall vnderstanding , whereby it reflects and stayes vpon its owne intentions , and comparing them with the rule , it proceeds to lay a command vpon the will and affections , to put them in execution . i say it is an act of the practicall vnderstanding , whereby it stayes and reflects vpon its owne intentions , &c. for there are many actions that passe from the minde of a man , that he dwels not vpon , but they passe presently away , these are not reflect acts , they are not acts of consideration , hee dwels not vpon them ; but when a man dwels vpon a thing , hee will not let it presently passe from his hands . first , they are in the intention , and then he lookes backe by consideration , when a man will see what is in his minde , hee will looke round about as it were , and returne vpon his heart , as it is called in the chronicles , if you returne to your hearts ; i say this is necessary , this is one part of consideration , but this is not all , a man may dwell vpon his actions for another end . therefore when this is done , in the second place this is to be added , that a man so dwell vpon his actions , as that hee compares them with the rule : he sets them both together , and therefore in prou. 4. 26. that which is called consideration in another place , is there called pondering ; ponder the waies of thy feet : the meaning is , consider the waies of thy feet . now you know what pondering is , when you haue a thing to weigh , there must be something to weigh it by , which therefore is the rule thereof ; and as in measuring , there is the thing that you measure by : this is the second thing to bee done in consideration , to compare it with the rule . but yet this is not all : for there may bee a comparing of actions and intentions , with the rule by which it is squared , when yet it is not consideration : a scholler may take a thing into consideration , whether it bee true or false , whether it be a practike or a speculatiue thing , he may compare it with the rule ; but his end is not to practise it , but onely to know the truth of it , and so he lets it lie . and not onely schollers , but it is so with all men for the most part , they heare vs deliuer the truth of god , their end is to see ( as it were ) to vnderstand it , to know the truth of it , they doe no more but see if the thing be true , and giue their assent to it : but in consideration there is somewhat more . therefore i adde , that it layeth a command vpon the will to put it in execution , or else it is not properly consideration ; but when a man considers of a thing , so as that he resolues to doe it , that hee layes an imperatiue iniunction vpon the inferiour faculties , to put that in practice and execution that he resolues on ; so now you see more distinctly and cleerely what the apostle would haue vs doe , this is the action hee would haue vs doe , to consider ; that is , to stay vpon our actions , to compare them with the rule , and not to let them lie there , but to put them in practice and execution ; this is the thing we are here exhorted vnto , to consider , or take heed what we doe . and it is that which we haue little reason to be backward to ( though in truth wee are backward to nothing more , which is the cause of many errors of our life ) if we consider . first , that this consideration is the excellency of all a mans actions , it is that which is proper to man , as hee is a man , there is no beast capable of it : it is a peculiar excellencie to man , to be able to returne and to reflect vpon his actions . beasts looke forward altogether vpon the present pleasure which is propounded , but to consider an action , whether it be to be done , or not to be done , it is an excellency peculiar to man. therefore as the mathematicians say of figures , the strait figure , or the strait line is the weakest , but the circle is the strongest of all other , and the best , because one part returnes to another , and holds vp another ; so these direct actions of ours , these transient actions that passe suddenly vpon a thing , they are the weakest , in them wee are most subiect to erre , but these actions wherein wee returne againe vpon our selues , as a circle or round figure , are more perfect and exact : i say it is the excellency of an action , and this should make vs ready to doe it , but that is not all , there is not only a generall excellency . but it is the best for our selues , it perfects vs aboue all other ; take all other actions that goe directly forward , they perfect somewhat that is out of a man , but they perfect not the heart of a man. if it be in teaching others , in it is the perfection of the scholler , other actions of wealth , of honour , of learning , or any thing of this nature , they perfect the thing vpon which they are pitched , but now this action , by which the heart returnes vpon it selfe , this reflect action is that which perfects a mans soule , it makes him a better man , it builds him vp in grace and in truth ; when a man lookes in , and returnes vpon himselfe , he makes vp the breaches of his heart , if there be any thing amisse there , he rectifies it : therefore it is an action that we should easily assent vnto , and agree to the exhortation of the apostle . therefore to conclude this point , let vs be exhorted , to consider what we doe , the failing in this is the cause of so many errours in our liues , the cause of so many ill spent houres , of so many vaine speeches , of so many grosse sinnes committed , all for want of consideration . if the swearer would well consider what that is , when the lord saith , i will not hold him guiltlesse that taketh my name in vaine , hee would not be so ready to sweare as he is . if the adulterer would consider what god saith , heb. 13. whoremongers and adulterers god will iudge , hee would not so easily continue in that sinne : so you may runne thorow other particulars , therefore this consideration is necessary in things that belong to saluation . it is not so in other things , in other things the notion passeth soone from the minde to the rest of the saculties , as soone as the light , it is no sooner kindled but present'y it is executed ; but in matters that belong to godlinesse , there may bee a sparke , and it will goe out againe in the heart , as greene wood putteth out the fire ; in that case there must bee paines taken , because of the stubbornnesse in the faculties of the minde to obey the light , which is dictated to the conscience : therefore wee must doe in this case , as we doe with stubborne seruants , they must be bidden doe a thing againe , they must be forced vnto it . if the vnder-faculties were as ready to obey the minde in spirituall things as in other things , it were another case . in other things ( for the most part ) we shall finde that the minde hath no sooner resolued on a thing , but the faculties presently are ready to practise and to execute it ; if it be a matter of pleasure , a matter of commodity , a matter of businesse , if a man resolue once to doe it , he findes no resistance ; but if it bee a matter tending to a holy life , hee is resolued and fully intended to doe it , yet when hee comes to the point , how many impediments doth he finde in the vnder-faculties ? they are like stubborne seruants that haue need of pressing vpon , and must haue such imperatiue iniunctions vpon them as i speake of . therefore this consideration is necessary for vs , we see if we be negligent in it , it is impossible wee should lead a holy life , because we goe vp the hill in that , there must bee paines taken in that ; there is no good action but it will cost this consideration , and the rather we should doe it , because ( as i say ) it is that which perfects vs most of any thing ; wee study many things , we study bookes , wee study men , wee study our selues , that is done by this act of consideration , and of all studies that is the best , when a man studies his owne heart , when hee dwels at home : it was the precept of the wise moralist , to exhort men to dwell at home , to looke inward ; for a man to bee as a good house-wife in her owne house , to dresse the roome of his heart , euery morning to sweepe it , and to put things in order which the former day hath put out of order , that he may bee fit to entertaine the lord of glory ; therefore we ought to keepe our selues right and straight , to keepe our selues cleane and pure in soule and body by this continuall act of consideration , that we may be fit temples for the holy ghost to dwell in and to continue in : therefore we should doe this . first in generall , take this generall consideration ; let a man thinke what his condition is , what he comes into the world for ; let him sit downe and thinke with himselfe that hee hath a soule that is immortall , that must liue in another place for euer , that his life is vncertaine , hee knowes not when this soule of his shall bee put out of possession ; now if a man would take these things into consideration , if hee would sit downe and consider his latter end , consider the infallibilitie of the threatnings , consider the vncertainty of this life , consider the terrour of gods wrath , because these things are not taken into consideration ; therefore it is that men goe on in courses of sinne , this is that which the people failed in , deut. 29. 4. saith moses there , you haue seene what the lord did to pharaoh and all his seruants , you haue seene the temptations and the great workes which he wrought , but you haue not hearts to perceiue , you haue not eyes to see vnto this day , you haue seene , but you haue not hearts to perceiue ; that is , you haue not hearts to consider it as it is , as if hee should say , this will profit nothing ; this which was one of the strongest arguments that was , ( as how could a people haue more arguments to feare god than they had , to see such wonders as they did , but this ) profited them nothing , because they had not hearts to consider ; so our sauiour , marke 6. 52. they considered not the miracle of the loanes , for their hearts were hardned : after that miracle was wrought , when christ walked vpon the sea , and they thought he had beene a spirit , they were afraid , the reason is giuen , because they considered not the miracle of the loaues ; as if hee should say , there was enough in that to haue strengthened their faith , that they should not haue beene so fearefull ; but saith christ , the reason you did not profit by that was , because you did not consider , your hearts were hardened : and therefore 2 tim. 2. 6. it is pauls exhortation , consider what i say ; consider what in other places i haue named to you , that is , though these bee reasons strong enough , yet consider , timothy , or else it will neuer worke vpon thee , therefore consider what i say , and because wee are not able to doe it of our selues , hee prayes to god to teach him to consider , and the lord giwe thee vnderstanding in all things : and indeed that wee may doe so , let vs beseech god to open our eyes to enable vs to consider ; till hee set vs a worke , we cannot doe it to purpose , so that i say , we should learne to doe this in generall , and not onely so , but to make a daily practice of it , euery day consider our waies , to set some time a part for that purpose : when we come to god in prayer , consider the businesse wee haue to doe , consider what hath beene out of order the day before , to reflect vpon our hearts , and to set things strait before god , and after this to haue an eye vpon our actions all the day , that our tongues , our hands , our feet , or any part bee not ready to act any thing before we haue considered and pondered it , before wee haue good warrant for it . you will say this is impossible , must a man stand considering euery act on that he doth ? i say , it is not needfull that euery action should be considered ; as in a iourney , you know it is not needfull for a man to thinke of euery step , but the first intention of the iourney will carry him a great way ; so set the heart aright , and that intention will carry a man thorow many actions , though hee stand not to consider euery particular ; but because our hearts are so ready to goe out of the way , like young horses that are not accustomed to the high way , they are ready to turne aside euer and anon , except the hand bee vpon the bridle continually ; so this consideration must bee euer and anon repeated in the heart to keepe it strait , it is apt else to turne a side . this wee must learne to doe in things that belong to godlinesse , in other things wee are apt enough to doe it ; the young man is apt to consider how he shall satisfie his flesh , and the desires of it , how hee shall obtaine his pleasures ; the ancienter men , they consider how they may increase their wealth , how they may keepe correspondency , as it is said of the good house-wife , she considereth a field and gets it , prou. 31. there is too much of this consideration , men consider such outward aduantages : the thing that we require row , is to consider how wee may walke circumspectly and holily before god in all things , this is the thing that we ought to consider , & to neglect this and to intend other things , is no better than madnesse : if a man doe but consider seriously what he is , what his condition is , and what he is fit for , hee will reckon it madnesse to intend other things as he doth ; we reckon men mad , when they fall a gathering strawes , and sticke their clothes with flowers , when they scrabble vpon the walls , because wee thinke these actions vnmeet for a man : so come to a christian , when he is occupied in trifles , in pleasures and honours , ( for they are no better ) when men doe this with all their endeuour , this is as vnmeet for a christian , this is as much below a christian , as those other actions , that i named , are below a man ; and it is as truly spirituall madnesse , as the other is natural frenzie ; consider of this therefore , and come to your selues . i am not too harsh in calling it madnesse , the scripture cals it so , in luke 15. the prodigall is said to come to himselfe ; for other things hee was come to himselfe before , but for matter of grace and saluation , therein hee was not come to himselfe ; so that a man may truly say , that the world is full of mad men in this sense , because they come as much short of that which belongs to a christian , of that which belongs to a man , as he stands in relation to god , as hee stands in reference to eternity , as the other actions are to other men , and you shall finde they are occupied in the same manner ; looke vpon the imploiments of men , if wee could see what they are bufie about , what their thoughts and liues are taken vp with , in the morning if we could see them , as god seeth them and beholds them , wee should see they doe as mad men ; as a man that makes a garland to himselfe , composed of such vanity as he is most fancied with . consider therefore what you doe , walke exactly , not as fooles , but as wise . so much for that . the maine point is that we now come to , walke exactly . consider therefore that you walke exactly , whence we will deliuer this doctrine ( to take the words as they lie , ) that it is required of a christian that he walke with god exactly in all things . before i come to prosecute this point , i will shew what this walking is , and what it is to walke exactly . in a word , by walking nothing else is meant but the tract and course of a mans life , so that to walke holily is nothing else , but in all the passages and turnings of a mans conuersation to keepe himselfe close to the rule , so that into what circumstance soeuer he is cast , stil as a , dye to fall right , whether he be alone or in company , whether he be in sport or in businesse , whether he be among enemies , or among friends , all is one , his conuersation is still of the same colour , he keeps one tenure what condition soeuer he is in , in crosses and aduersity he is taught to wait , in prosperity he knowes how to abound , to behaue him selfe as a christian in any particular action , whether it bee gaine or losse to him , whether hee bee in a pleasant estate , or whomsoeuer he hath reference to , whether it be for his aduantage or disaduantage , all is one , he doth not shift , he doth not dawbe it out by seeking inuentions , that afterwards will fall off as vntempered morter , his conscience puts it to him , and tells him this is not to be done , and he is willing to let his conscience speake , he is ready to obey it ; when a man thus behaues himselfe in the constant course of his life , this is to walke exactly . but then againe there is somewhat in this word exact , the greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes of two words , that signifie to goe to the extremity of a thing ; so to walke exactly is nothing else , but so to keepe the commandements of god , that a man goes to the vtmost of them , to all the rules that he prescribes , not onely to content himselfe to doe the maine duties of them , but you must looke to euery particle of them , to bee willing to goe to the vtmost of euery command ; so the scope of the apostle is , to commend vnto vs here the thing that is so disgraced in the world , the which is a matter of much obloquie , that same exactnesse or precisenesse , for so the word may as well be translated , and there is no word that fits the greeke better than this . consider that you walke precisely , or exactly , or strictly in all things ; i say that is the apostles scope , to commend this to vs , that men discommend so much , though indeed it be the only excellency of a christian ; for is not that the best glasse that shewes the smallest spots ? and is not that the brightest light that shewes the least moats ? and doe you not reckon that the finest flesh that is sensible of the least pricking ? so the conscience that is sensible of the least sin or failing , is the perfection of christianity which wee are to striue to attaine , it is that which we are to reckon the greatest excellency of all others , so far it should be from disgrace with vs. to walke exactly is required of euery one , and this exactnesse is to goe to the vtmost ; but a little more particularly to describe it , to walke exactly requires these three conditions . first looke to the whole rule , he that looks but to a part shall neuer doe a businesse exactly , but imperfectly and bunglingly ; that is , you must haue respect to all the commandements , to all the precepts that runne thorow the booke of god. secondly , hee must goe to the vtmost of euery one , we see our sauiour in mat. 5. hee sets it downe , it is not enough for a man not to murder , but he must not be angry with his brother vnaduisedly , there is the extremity of the command , he must not onely take care of the maine , but to keepe the least ; so he saith , that a man should not onely not sweare great oathes , or not forsweare himselfe , but let your yea be yea , and your nay nay , saith our sauiour in the same chapter . and so for that command , thou shalt not commit adultery , ( i giue you the instances in that chapter , because christ giues them vpon the same occasion ; saith he , he that breaks the least commandement , he that doth not keepe euery iot of the command , he shall not come to heauen . ) as for that command of adultery , though thou keepe the maine , if thou lust in thy heart , that is , if a man admit lasciuious thoughts , adulterous lustfull thoughts , though he keepe the maine commandement , the maine duty which is there commanded , yet he walks not exactly ; there is a necessity laid vpon him , hee that keepes not euery iot of the command , shall not enter into heauen ; so that you must haue respect to the whole rule , and to euery particular command . and lastly , you must doe it at all times , psal. 106. vers . vlt. blessed is hee that doth iustice , and loues righteousnesse at all times ; otherwise a man cannot be exact ; he that doth it by fits and flashes , that walkes exactly one day , and is out againe another , this man is said not to walke exactly , he walks with god by fits , as he that lookes to halfe the rule , he walls but by halues ; if either of these be , that he walks but by halues or by fits , he is not exact : thus much shall bee said for the explication . now this exactnesse is required in three respects . first , in respect of a mans person , that hee bee clothed with all the graces of the spirit that there be none wanting , there must bee a generality in that , and therefore in 2 pet. 1. we see the graces are put together , giue all diligence that you ioyne with vertue faith , with faith knowledge , with knowledge temperance , with temperance patience , &c. that is , as if he should say , a christian must not bee adorned with some graces of the spirit onely , but hee must haue euery one , he must be exact , he must haue the whole clothing , the whole image of god , for the image of god is nothing else but the happy cluster of these graces : now put the case that any of these be wanting , then you shall see what a defect it will cause ; if a man haue faith , if hee want vertue , that is , if his faith shew not it selfe in workes , if it be not a working vertuall faith , what will his faith profit him . if he be zealous and ready to the worke , if there be vertue in him , if he want knowledge to guide , and direct him , and turne him , hee must needs erre exceedingly ; and therefore he must ioyne to vertue knowledge , if he haue knowledge that he know what to doe , if there doe not come in the practice of other graces , if he be intemperate , it will lie as a blot vpon him , there will be great inconcinnity in his carriage , if he haue other vertues and want one ; suppose if he be temperate , yet if he be an impatient man , this becomes not one of those vpon whom gods name is called ; it becomes a christian to haue his person adorned with euery grace , because god requires so much beauty in him , in cant. 4. 7. saith christ to his church , thou art all faire my loue , there is no spot in thee ; that is , thou art adorned with all the graces of the spirit , there is not one wanting , for there is such a generality required , such is the beauty of a man in christ , the whole frame of grace is in him : therefore christ is said to worke grace for grace , the meaning is , for euery grace in himselfe , he hath stamped another in vs ; as the seale giues print for print , in the wax character for character , and as the father to the sonne limbe for limbe , and member for member ; so christ to his saints , hee workes grace for grace , that is , as hee himselfe hath the whole frame of grace in his owne heart , as the image of god is perfect in him : so all that he changeth , all that are borne of him , not of the will of the flesh but of the will of god , they haue the same that he hath ; not in degree , no childe hath his members in the same degree as the father hath , hee hath them as a childe , the other hath them as a perfect man ; so euery christian hath them in the degree of a childe , and yet he must be exact in all in respect of his person . secondly , this exactnesse is required in regard of his actions , all the actions that the holy man hath to doe are to be exact , therefore it is a rule of the schoolemen , an action cannot be good except all be good in it , except all the circumstances be good , if there be one wanting the action is euill ; this is required of necessity to walke exactly , that is , take any action we doe , if either the principle of it be not good , that it comes from carnall feare , or from carnall loue and desire , or else the end is not good , or the circumstances are not good ; to pray , and not to pray feruently ; to shew mercy , and not with cheerefulnesse ; to keepe the sabbath , and not with delight ; and and so you may runne thorow what particulars you will , the wanting of any of these circumstances makes it an euill action ; and therfore in regard of his actions he must be exact . thirdly , in regard of others it is necessary that he walke exactly , as in iames 1. this is pure religion and vndefiled to keepe a mans selfe vnspotted of the world ; now if a man will be vnspotted of the world , hee must bee exact in all things ; if hee faile but a little the world will blot him and blaze his name all ouer , that no place shall be empty of it , if there bee any spot in him . it is true , the applause of the world is not to be greedily looked for , but yet in this case euery christian should be like absalom , there should be no blemish in him from top to toe , he should labour to bee so blamelesse in all his conuersation , to doe as zachary and elizabeth , to walke in all the commandements without reproofe , so that a christian in regard of his person , in regard of his actions , in regard of others , hee must walke exactly . but now in this point that i haue deliuered there is somewhat more than this , it is required i say of euery christian , that hee walke exactly before god in all things , here comes in a question or obiection , when i say it is required of them ; the question is now whether it be of necessity or no , that it be so laid vpon euery christian , that they cannot keepe in good termes with god , that they can haue no assurance of their owne good estate except they doe it ? whether it be laid vpon them of such necessity or no , to keepe such exactnesse in their conuersation ? to this i answer : this precept , as well as any in the booke of god , is to be kept euangelically , though we cannot keepe it legally ; that is , we must endeuour to the vtmost of our power to doe it , to striue with all our might , wee must intend , and desire , and purpose to doe it , and we must haue endeuours answerable to our purposes ; this necessity lies vpon euery man to walke exactly , that is , to allow himselfe in nothing that is a knowne sinne , there may be many failings out of passion , a man may be transported out of incogitancy , out of inaduertancy , because many things passe from him that he is not able to consider of ; but let it come to this case , to be a knowne sinne , if he allow himselfe in it , this is a breach of the euangelicall keeping of this commandement , which requires that a man walke exactly , and this lies vpon euery one of necessity , that hee doe not admit of any knowne sinne in his conuersation , but in that respect to walke exactly , and that will bee manifested by these reasons . first , if there be but one thing in your conuersation ( pitch where you will ) be it greater or smaller , if it come to be a knowne sinne , if it be reuealed , that you know such a thing is a duty , or such a thing is a sinne ; now if a man walke not exactly in that , hee makes a breach betweene god and him : as it is with two friends , if there come but a small matter wherein they differ , that falling betweene them , if neither of them yeeld , it makes an vtter breach and separation betweene them ; so let it be a matter of lesse moment , take the least sinne , or the neglect of the least duty , yet when i know this thing god requires at my hands , it is a thing that god will haue done ; when a man now lies in the contrary and will not doe it , certainly god will not yeeld , and if hee doe not , it makes a breach betweene them , it makes a separation betweene god and him : as it is with a prince , if hee command a man to doe any thing , when he proclaimes it , when there is authority put vpon it , when it is made knowne to him in particular , the standing out makes him a rebell ; so it is in this , the standing out with god in any part of our conuersation , if we be not exact in all , it puts vs into a state of separation from god. secondly , except a man walke thus exactly with god in all things , it is euident that what he doth , hee doth it for himselfe and not for the lord , and if he doe so it is not accepted of god ; i say what he doth , it is for himselfe and not for the lord , for if he performe that obedience which hee doth for the lord , and for his commandement to please him , what is the reason that he goes not to the vtmost ? why doth hee set limits to himselfe , for god requires that we should doe his will on earth as it is done in heauen ? his commandement is , that we should goe to the vtmost of euery command ; now when wee limit our selues in holinesse , when we come to such thoughts as these , well ; i will haue as much as will bring me to heauen , i will labour for so much exactnesse of conuersation , as will keepe me in the state of grace , as much as will preserue me from hell ; i say the ground of all such conuersation is nothing out of a mans selfe ; it is but regard to himselfe , hee doth but onely looke at his owne saluation and no more , which is a thing i confesse that may be looked at , but to looke at nothing else , is selfe-loue ; when a man lookes at nothing but his owne saluation , and how he may escape hell , that man cannot bee right ; now when a man sets himselfe limits , and circumscribes himselfe , and saith with himselfe i will goe thus farre and no further , when he doth not endeuour to come to the vtmost , to the highest peg , it is a signe his heart is not vpright , therefore there is a necessity laid vpon euery man , that he walke exactly with god in all things . thirdly , take any particular in a mans conuersation wherein he fauoureth himselfe , if he be ouercome of that , he is not in christ , whosoeuer is in christ ouercommeth the world and the flesh , saith the apostle , gal. 5. whosoeuer is in christ crucifieth the flesh and the affections , and ouercomes the deuill , as wee know the stronger man casts out the strong man ; now when any one particular of these lusts of the flesh , or the temptations of the world , or the deuill , shall come and set vpon a man , if he yeeld to this he is ouercome of it , whereas none of those that are in christ are ouercome of the world , or of the flesh , or of the deuill ; that is , if there be any particular sinne ( for they are but souldiers that fight vnder those generals and captaines ) if a man once yeeld to it , if a man giue ouer striuing against it , a man is said properly to bee ouercome ; whereas if a man continue warring with sinne , it is another case , but when hee giues ouer resisting , as the apostle saith , his seruants you are , whom you obey : if a man come to obey any sinne , whatsoeuer hee is in the whole course of his conuersation , it interrupts this exactnesse ; when he yeelds , hee is ouercome ; as we say water and fire , as long as they contend one with another , neither is ouercome ; but when they yeeld one to another , when the fire is turned all to be water , then it is ouercome ; so in this case , when there is a contestation betweene vs and sinne , if wee yeeld to it , then sinne ouercomes vs , and hee that is ouercome of sinne cannot be in christ. fourthly , if there be any particular sinne in a mans conuersation wherein hee doth allow himselfe , it hinders the vse of all meanes and the profit of them , that neither a man is able to pray , or able to heare , or able to doe any duty as he ought : so that as a medicine is applied in vaine so long as the arrow head is in the wound , that must be remoued first before it can worke any cure ; so let there be but one sinne , one failing in this exactnesse of conuersation , and all the meanes of grace are in vaine : therefore there is a necessity lies vpon euery man , if he will be a christian , if he will reckon himselfe of the number of those that are the children of light , that he walke exactly . but not to stand to presse this further , to make some briefe vse of it , for i desire to come to the other part , not as fooles , but as wise . the vse we are to make of this , is to set our selues about the worke , to doe the thing , to labour to walke exactly , and here it is good to bring our selues to particulars . come to the keeping of the sabbath , i would but aske this question , whether the day be not holy ? whether it differ not from other daies that are common daies ? and if it bee not holy , why doe you doe any thing at all ? and if it be holy , is not a holy day to be kept holy ? why doe you not keepe it exactly to god ? and for prayer , when you come to call vpon the name of god , it is not the slight performance of the duty that god lookes for , it is another thing , hee takes your prayers by weight and not by number , therefore looke you doe it exactly ; so in receiuing the sacrament , and all duties , i leaue it to your selues to consider particulars : and so for the duties of your calling , to be diligent in them , to serue god and men in them with the fatnesse and sweetnesse of them : and so for sports and recreations , to be exact in them , and not to vse those that be vnlawfull , and those that bee lawfull , not to vse them excessiuely , but to vse them with limitations , and to put right ends vpon them ; and so in all businesse and conuersing with men , in all the turnings and passages of a mans life , looke that you walke exactly , that your obedience bee generall , otherwise that is a signe the heart is not changed , a man is not right borne till he come to walke exactly with god , till he be willing to performe euery duty , and willing to shunne euery sinne that hee knowes , euery thing that hath a tincture of sinne , if the heart be right there will be an antipathy betweene vs and whatsoeuer is called sinne ; otherwise what is the power of religion , if wee onely doe duties that are facile and easie , to which wee haue no contrary disposition , it were an easie thing then to be religious , but herein is the power of religion , to subdue euery affection , to subiect it , where there is a strong streame of a contrary disposition to turne the course of nature , to obey god when a man finds the greatest difficulties , in the time of temptation and triall to doe it , this is that which is necessary for vs , otherwise the truth is , wee serue the flesh and not god , saith iames , iam. 2. the same god that said thou shalt not murder , said also thou shalt not commit adultery ; so i say to euery man that failes in any particular , and allowes himselfe to lie in any particular sinne that he will haue his liberty in , i say , hath not god said , thou shalt not doe this as well as that , and if thou doest one duty to god out of loue and respect to him , or if thou didst abstaine from any sinne because he forbids thee , doth not he forbid thee that as well as this , and he hath commanded thee this duty as well as the other , why doest thou not performe all then ? a little leake will sinke and drowne a ship as well as a great breach ; one disease will take away the life as well as many ; so one sinne , one failing in this exactnesse of conuersation is enough to destroy vs , it is enough to put vs out of a right condition in gods sight , therefore learne to walke exactly , beware of by-waies , which though it may be hidden from the eyes of men , yet god knowes it that sees in secret ; for that is a common course : men doe as wandring stars which are carried about with the rest of the heauens , and yet they creepe backe by a contrary way , which is their owne proper motion ; so it is the custome of men to doe as others doe for the outside , to come to church , to abstaine from grosse sins , to liue ciuilly , to deale iustly with men in their common course , but they haue a proper course of their owne . labour to be exact , take heed , know that god obserues you , and know this , that that hath beene the practice of the saints , it is not a thing impossible to be done , we must not set vpon it as vpon a thing that none can reach to , looke on moses , see his manner of walking , when god commanded him to goe with all that he had out of egypt , he would not leaue so much as a hoofe behind him , he would doe it exactly ; looke on paul , he knew nothing by himselfe , that is , he kept a cleere conscience in all things , though hee were not thereby iustified ; looke on samuel and his walking , hee calls the people to him , and saith to them , what haue i done amisse ? whom haue i wronged ? whose oxe or whose asse haue i taken ? againe , see those that faile in this , and wee shall see that it is not a slight matter ; saul walked with god , but because hee did not walke exactly , because he offered sacrifice before hee should , you would thinke it a small matter , but because he did not destroy , but spared agag , god reiected him . so nadab and abihu , when they offered sacrifice , you would thinke it to bee no great matter , a circumstance , and will not common fire serue the turne ? but they were consumed for not walking exactly ; looke vpon the prophet that did not keepe him close to the word of god , as hee returned backe hee was slaine of a lion ; looke vpon balaam , he walked with a faire outside , yet because he was not exact ( for god saw the falsenesse of his heart ) god saw the secret by-ends that he had in it , & for this cause god reiected him , therfore take heed that you walke exactly . not as fooles , but as wise . it is our wisdome to doe so ( to speake a word or two of that ) to doe that which god hath appointed a man to doe , to doe that which the rule of wisdome hath appointed , that must needs be the wisest way ; now it is the rule of wisdome that commands vs to walke exactly ; and as he is the best writer that comes neerest his copy , and he the best carpenter that comes neerest his rule appointed him , so hee is the wisest man that comes neerest the rule of wisdome , which is the booke of god , which exhorts vs to walke exactly . againe , to be guided by god , who is the wisest , is it not the wisest way ? it is gods appointment that we should walke exactly , examine the properties of wisdome , and we shall fee what cause there is to reckon it to be wisdome to walke exactly . first , the maine property of wisdome is , when a man lookes to the generall vniuersall end of his life , and frames all things according to that , for therein properly wisdome or prudence consists ; when a man lookes aright to the vtmost and generall end of his life , for a man either to looke to no end , or to bee as those that roll vp and downe at randome , men that haue no particular scope to which they direct all their actions , this is grosse folly . but besides this , if a man haue no end , or if it be but a particular end , he is not said to be a wise man , he may be said to be a wise pilot , or a wise states-man , or a wise merchant , or a wise warriour that sets such particular ends ; and so we may goe thorow all , but he can neuer be said to be a wise man , except he looke aright to the generall scope and the generall end of his life ; now he that walkes with god perfectly , he only is a wise man , because hee onely lookes at the generall frame and course of his life aright . the cause of all our errors ( as one saith ) is because we looke onely vpon part of our life , wee looke not to the whole , we haue not our eye vpon the generall scope and aime of our life , and therefore we walke vnprudently , he onely is a wise man ( i say ) that frames the whole course of his life aright , and therefore wisdome hath that excellency aboue all other things , because it lookes to the end ; as the end is best , so any error about the end is worst ( saith a diuine , ) as the end is best , so folly , and imprudence , and error concerning the end is the greatest error : therefore the scripture calls this wisdome godlinesse , and this folly wickednesse , the best and worst names that can be ; therefore if this be wisdome for a man to frame the whole course of his life aright , to looke to the generall end , to be sure that his scope be good , then he is the wisest man that walkes exactly with god , whatsoeuer he be in other things , this makes him a wise man. secondly , this is a property of wisdome for a man not only to know , but to put in execution , that is the difference betweene prudence and other arts ; in other arts , he that knowes what is best , is the best artist , but in matter of prudence , he that knowes what to doe , and practiseth not , is of all other the most foolish ; and therefore action is a chiefe property of wisdome , there is this requisite to prudence to inuent the worke aright , and to put it in execution : therefore hee that walkes exactly , he that not only knowes what to doe , but in good earnest doth it , hee is the wisest man. men are not to be iudged according to their knowledge , or according to their habits , but according to the act , according to their execution and practice , as the apostle saith , rom. 2. god shall iudge men according to their workes . againe , another property of wisdome is , when a man not only lookes vpon one part of his businesse , but he lookes round about it , he lookes in all the nooks and corners of it ; it is the ground of errour , when a man lookes vpon one part that drawes him on to the worke , but he lookes not round about , to see the discommodities , to looke to all : if this be wisdome , then to walke with god perfectly is the greatest wisdome ; take any other man that doth it not , that steps aside out of the waies of god , that walkes not exactly with him , that goes out and seekes some profit for himselfe or some credit , that steps out for some sinfull lust , to satisfie some pleasure which hee thinkes will bee great aduantage to him , to haue this which others want , what is the reason of this ? because he is not wise , he lookes but vpon one part ; if he did looke round about , if he did put the antecedent and the consequent together , if he would summe vp all his life together , hee would see that that were not the best way , he would see that that would bring him much misery , and that the abstaining from that sinne would bring him much happinesse : thus he would thinke if all were put together , but when he lookes on one part , and not on all , hence it is that men walke not exactly . againe , it is another property of wisdome , for a man not to looke on the outside , but to looke on the inside of things ; fooles looke on the outside , but wise men see the inside , they see the sap in the tree ; when a man looks only on the outside , he is subiect to be taken with the snare , when he sees the corne spread , and sees not the net , but a wise man sees the hooke in the bait : the most precious things in the world , their carriage is base , their outside is base , the worst things are gilded , and men for the most part , for want of wisdome , take the things that are gawdy on the outside , and leaue the other . as the apostle saith , we are as men of sorrow , though indeed wee reioyce as men hauing nothing , though we possesse all things ; his meaning is , the outside is meane , the outside is base ; is it not prudence through the gold to see the base metals , to see the thing that is bad indeed , to see the vanity , and folly , and deformity of sinne , that god hath forbid vs to commit ; to see the false glosses of satan that he puts vpon sin , to see the base metall within : and on the otherside to see the excellency of spirituall things ? they that walke exactly they see the inside : moses had two things presented to him , to suffer afflictions with the people of god , the outside was bad enough , or to enioy the pleasures of sinne , the treasures of aegypt that he might haue had in pharaohs court , here the outside was good , this was his wisdome to see thorow both these ; he that walks perfectly with god , hee sees the inside of things , he sees that god neglects things that haue an outward glosse , and cleaues to things that though the outside be base , yet in themselues they are excellent and precious . i should haue come to some exhortation , but the time is past : so much shall serue for this time . finis . samuels support of sorrowfull sinners . 1 sam . 12. 20 , 21 , 22. and samuel said vnto the people , feare not : ( ye haue done all this wickednesse , yet turne not aside from following the lord , but serue the lord with all your heart : and turne ye not aside , for then should yee goe after vaine things , which cannot profit , nor deliuer , for they are vaine . ) for the lord will not for sake his people , for his great names sake : because it hath pleased the lord to make you his people . the occasion of these words was this ; in the former part of the chapter samuel setteth sorth the greatnesse of the sinne of the people , in desiring of a king , and he tells them that therein they had cast away the lord who was their king : and vpon this a miracle was wrought , whereby god discouered his displeasure from heauen , which so amazed the people , as at the eighteenth verse it is said , they feared exceedingly , and desired samuel that he would pray for them ; and now in these words yee haue samuels answer , and his scope therein is to exhort the people not to feare , for they thought that so great a sin could not be forgiuen easily , not they so easily receiued to mercy againe ; he therefore labours to take away the discouragement , and tels them that if they would come in , feare not , for god will receiue you . but they might obiect , but wee haue committed a great sinne . it is true , saith hee , i will not goe about to extenuate that , yet notwithstanding know this for your comforts , that god will continue the same that he hath beene , and therefore feare not : and that he further setteth forth from an effect which commonly this feare hath , which will cause vs to depart from the lord : so that now hee labours to take away their feare by two things : first , by taking away their discouragement , the cause of their feare : secondly , by shewing them the bad effect it will bring forth , to cause them to depart from the lord , the contrary to which he exhorts them vnto , and confirmes his exhortations by these reasons : first , saith he , turn not aside from following the lord ; in which there is a reason couched , as if he should haue said , now you haue committed one errour , will you commit a second ? when a man is out of his way , will he goe on ? no , but will returne rather , and will you turne aside from following the lord too ? secondly , whither shall it be that you would goe ? to the creatures , they can doe you no good . here are two things that you all desire ; first , deliuerance from euill when you are in a state of misery ; secondly , such things as may aduance you in a good estate . now the creatures can doe neither for you , for they are vaine ; it is vanity , an empty things , and will you leaue the lord who hath power to doe all this for you , and what else you can desire ? but they might say , but we haue displeased the lord , so that he will not looke on vs as he was wont . he answereth and tels them that god is the same , he will not easily forsake his people , for which he giues two reasons ; first , because he had chosen them to be his people , he had freely made them his people at the first , and hee is alwaies the same , and therefore he will continue to keepe you . but they might say , we haue made our selues vnworthy of being his people , we deserue to haue a bill of diuorcement giuen vs. but yet secondly , because they were his people , called by his name , therefore for his name sake hee would not cast them away , it would bee against his honour and glory ; so these are the summe of the words . from these words feare not , the doctrine is , that our natures are apt to bee inordinate in our affections ; in our feares as they here , so in our loues and griefes . now that it was so with them , it appeares by samuel his speech , for you may know the disease by the medicine , their hearts were shaken and disaduantaged exceedingly , and wel-nigh drawne from the lord , and therefore he exhorts them that they should not feare ; this shewes that we are apt to feare inordinately , they had prophets no doubt among them that had told them of this sinne all the time they were about it , and then they feared not ; but now the thunder came , they beganne to feare extremely , so that samuel had much adoe to compose them againe . now our affections are said to be inordinate , either when we doe not loue , or feare , or grieue for that we should ( for therein our inordinacy consists in the defect ; ) or secondly , when as they are set too much vpon any thing , that is , when we ouer-loue or ouer-grieue , which is either by pitching them vpon wrong obiects , or exceeding in the measure , and therein lies all the errour that is in our affections ; now let vs see our owne disposition by the disposition of this people : when wee are well and in health , we feare not any sinne , but as the prophets phrase is , rush into sinne as the horse rusheth into the battell ; a horse is not able to discerne that they are enemies , and so rushes on to his owne destruction ; so salomon saith , a foole goes on and is punished , and a foole rageth and is carelesse ; that is , he is violent in his affections to sinne , and yet fearelesse withall : and this you may see also in the people of lystra , at the first they thought paul and barnabas to be gods , and knew not how to doe too much for them , but anon they would haue killed them ; and so we see by experience , that those whom men had magnified and esteemed most , they haue at last most despighted and contemned ; and so before sicknesse wee cannot humble men , insicknesse we cannot comfort them , all which proues the doctrine . now for the reasons of it ; first , the generall cause is the fall , which hath put all out of order , so that the soule is like an instrument quite out of tune , euery stroke that is strucke is amisse , there is no harmony at all in it ; secondly , the more immediate causes are , first iniudiciousnesse , men are not able to iudge aright , and then they are bold when they should be fearefull , and fearefull when they should be bold , as one that wanteth skill and iudgement is fearefull in that businesse , which a wise man that knowes it will not feare ; secondly , affections want the bridle of grace which should keepe them in , and moderate them , they are of themselues vnruly horses that draw the soule out of the way , vnlesse there be an auriga , an hand kept vpon them by grace , and this being wanting it becomes further inordinate , because satan ioynes with thine affections very often , for that is his aduantage ; to adde wind to the tide , and hence ariseth his temptations , when as he sees an affection stirring , hee takes the aduantage , intends it , and makes them more violent . the vse is , to take notice of this inordinacy of our affections that wee are subiect vnto , we haue an inmate within vs that will haue an hand in euery businesse , and what it doth , it still doth amisse ; whatsoeuer therefore you are a doing , still search what affections you haue , and you shall finde that all that comes from your flesh is amisse , and be iealous ouer sinnes , and this ye should rather doe because they blind the iudgement ; when affections are strong then take heed of them . but you will aske mee , how shall i know mine affections are inordinate ? i answer , then when they are hinderances ; for you shall know this , that all affections are planted by god for a speciall end , vse , and profit to man , and not to bee hinderances in themselues , so as we could want none of them , we could not want griefe for things past , nor could we be freed from feare of euils to come , for otherwise we could not take heed nor labour to preuent them when they are comming vpon vs , we could not be freed from anger , for it stirs vp to remoue impediments that lie in our way . now you know the inordinacy of an affection , as you may know a disease in physicke ; the generall rule of physicians is , when there is actiolaesa , as when you view all the functions of nature , and you see naturall impediment in some naturall function ; why then wee iudge there is a disease ; so it is true in the soule , when your griefe is such as interrupts prayer , and hearing , hinders you in your duty to god and man , then it is inordinate ; and it was the case of the israelites inordinacy , who could not hearken to moses for the griefe of their hearts : so for anger , if it bee such as causeth you to remoue such impediments as lie in the way of good desires , then it is good ; but when it causeth such a distemper , that you are ready to flie in the faces of your brethren , and so as you are more vnfit for what is good , then it is inordinate : and so likewise your feare , when it expectorateth your soules , so as they are made vnable to preuent the euils that you feare , and so discourageth you , that you flie from god ; so as to hide your selues from him as adam did , and as they here would haue done , and so if your delights and mirths make you more indisposed and vnfit to prayer , or for good conference , &c. so it comes in as a dampe to your mirth , and when as that which should oile the wheeles and make you cheerefull in good duties cloggeth you , then they are inordinate . q. but you will aske me , how we shall resist the inordinacy of them ? a. two waies : first , if thy inordinacy be in the defect , in not fearing when we should feare , or not louing when we should loue ; we must be carefull then for to stirre it vp , for we may sinne in the want of affection , as much as in the misplacing of them , as this people here finned as much in not fearing before , as in fearing now , and in their feare now they feared the iudgement and not the sinne : for had their feare beene pitched vpon that , samuel would not haue laboured to haue taken them off . secondly , they feared that god would not be reconciled to them any more , so that their feare was misplaced , and therein they sinned , whereas christ saith , reuel . 2. 10. feare not the things ye shall suffer ; but the sins which brings those crosses . q. but you will say , when as our feares and affections are thus mis-placed , when our hearts are possessed of them , how shall we then resist and empty our hearts of them ? a. first , haue your iudgements set right , for the obliquity in the affection comes from the iudgement , as those things we apprehend to be euill , them we feare too much , and therefore labour to haue it enlightened . q. if you aske me , how we shall doe that ? a. bring it to the word , and see what that saies , for the word is as a glasse which represents things as they are : i cannot stand to giue instances out of the word how to direct euery affection ; as now take pouerty , which thou fearest so much , the word makes it nothing , reu. 2. 9. i know thy pouerty , but thou art rich ; as if he had said , it is a matter of nothing : so likewise for your feare of men , feare not him that can kill the body , but feare him that can cast both body and soule into hell fire ; first , the scriptures make nothing fearefull but gods wrath and sinne , and therefore now sticke to the word , and whatsoeuer thy phantasie is , yet say , sure i am thus ; god said , and therefore i am sure it is so , and this will rectifie the iudgement ; say it is but my fancy , howsoeuer it may be greater or lesser , yet the thing is the same as the word said it : as the garment may bee greater or lesser , yet the body the same ; so take any thing else , as the losse of credit , or the like , we thinke these something and feare them , but the fault is in our phantasie ; men doe therefore well by fitting their hearts to what the word saith , to stay themselues . secondly , againe if this will not preuaile , then let vs pray our selues sober ; for inordinate affections make as much difference betweene a man and himselfe out of it , as is betweene a drunken and a sober man. now prayer composeth the heart much , for it bringeth thee into gods presence : and as the sun casts downe the mists and dispels them , so prayer doth an inordinate affection . againe thirdly , adde to this communion of saints , and that is a good meanes ; for we are in such fits , as men in a feauer whose mouthes being out of taste , we should suffer our selues to be ruled by the iudgement and taste of others . fourthly , after all this beseech god to conuince thy iudgement , to perswade thy vnderstanding fully , for that none can fully doe but hee . the second doctrine is , that the greatnesse of our sinne is no impediment to forgiuenesse . it is true , saith samuel , yee haue done this great sinne , i will not goe about to diminish it , but the lord will forgiue you not withstanding . i will deliuer it in these termes , because we are apt not to thinke so , and when we haue sinned against the light of conscience , relapsed often , wee are afraid to come into gods presence , as we see it by experience ; and therefore now if any man hath committed any great sinne , let him apply it to himselfe . it is true , i haue done such a great wickednesse , why yet bee of good comfort , humble your selfe , continue to follow the lord , you shall finde god the same to you that here he was to this people . now the reason of this is : first , because the pardon of the gospell , which we preach , makes no exception of any sinne ; christ came to saue sinners , to take away the sinnes of the world , this is spoken indefinitely . secondly , not of any person , preach the gospell to euery creature , there is not any exception of any rebell or rebellion . thirdly , besides the price that was paid answers for the greatest sinnes as well as the least ; he is ready to forgiue a thousand pound vpon satisfaction , as well as ten groats ; and therefore if thou hast christ for thy ransome , it is no matter what thy sinnes haue beene , great or small , for the same price may as well stand for the one as for the other . againe fourthly , the god which wee haue to deale with is a mighty god , euen in this , euen in pardoning , michah 7. 18. who is like vnto our god that pardoneth iniquity . and passeth by the transgression of his heritage ? hee will subdue them and cast them all into the depth of the sea , that is , herein the infinitenesse of god appeares in forgiuing transgressions , he sheweth his might in it , and being mercifull as god , and not as man , and therefore hee vseth that metaphor of casting their sinnes into the depth of the sea , that as the sea drowneth mountaines as well as mole hils , if they be cast into it ; so his attributes are infinite and so are his mercies : and therefore hee takes delight to forgiue great sins , because we know him to be god and not man thereby , because hee forgiues moe than a man is able or willing to forgiue . but because examples are more preualent in this case , i will giue you a few . adam was the cause of murthering the whole world , he made all men not onely guilty of the first death , but also of the second ; besides other aggrauations of his sinne , beleeuing the deuill rather than god , &c. yet we see that god found out a remedy and receiued him into mercy , for he himselfe preached the gospell to him , and therefore not without profit . so likewise manasses sinnes exceeded , so as indeed wee know not how a man should commit more almost : yet when he humbled himselfe greatly , ( for he had great sinnes ) god receiued him to mercy , and restored him to his kingdome ; so as when we read of his sinnes , how he filled ierusalem with bloud , &c. one of vs would haue beene ready to haue said , what , lord , wilt thou forgiue this man and set him in his kingdome , as if he had done nothing against thee ? to name no more than that in the 1 cor. 6. 9. those monstrous and hainous sins there mentioned , as greater there cannot be mentioned , yet some of them that were guilty of them were receiued to mercy , such were some of you , but now are yee washed and iustified , &c. the vse shall be , that you would take heed how you limit the holy one in regard of his mercy , that he will goe so farre in pardoning and no further ; i dare boldly tell you , it is as great a sinne to limit god in his mercy as in his power ; as that was the sinne of the israelites , when as they were to goe into the land of canaan , they limited god , and thought hee could not bring them in because of so great walls and great gyants , &c. and so take you heed lest you limit his mercy , as that when your sinnes are such sinnes of so hainous a nature as that he will not forgiue you . how did dauid when he had committed the great sin with bathseba , &c. and so peter that stood in the same termes with christ that hee did before ; and if you cannot bring your hearts to thinke this , then goe beyond your owne iudgement by faith , for this is it that hindreth vs from beleeuing , that wee draw a scantling of the lord by our owne phantasies , whereas he sayes , that his thoughts are aboue our thoughts in pardoning , isaiah 55. another point that i will deliuer from these words is this , that the way to haue a sinne forgiuen , is to aggrauate it , not to extenuate it . samuel here you see , when hee goes about to comfort the people , he aggrauates the sinne , but withall aggrauates gods mercies , and so comforteth them ; so that the best way to haue a sinne forgiuen , is to confesse it to the vtmost . first , it puts a man into such a disposition as god hath promised forgiuenesse vnto , for then we come to see the vilenesse of our selues that wee cannot stand vpon our owne bottome , but are empty of all , and without god must perish , and so are drawne from our selues and all in vs , to rest no more vpon our selues , but vpon god alone . secondly , besides , the more particularly sinne is confessed , the more glory ariseth to god , and shame to our selues . and againe , it strengthneth vs against sinne another time , a full confession of any sinne is a great preseruatiue against it , when a man hath looked round about any sinne , and considered all the particulars of it , it shuts vp all waies to the sinne , whereas otherwise , when men confesse by halues , they liue in some way of sinning . the vse is , to teach you not to extenuate your sins , but to confesse them to the vtmost ; and this you had need bee exhorted vnto , for i doe not know a duty more hard than this , though you may thinke it easie ; men are loth to confesse their sinnes , because men are loth to leaue their sinnes ; till they meane to leaue it , they extenuate it ; if men will keepe any reseruation , and are not willing perfectly to forgoe all , they will not confesse them fully . againe , men want light to see sin fully , for we see sin in the circumstances of it no further than wee haue light lent vs from the holy ghost ; as the light is brighter and brighter in the house , the more clearely doe we discerne the lest motes , so here . againe thirdly , there is a selfe-loue in euery one , and therefore while we looke on sinne as our owne , we are ready to fauour it ; as iuda , whilest hee looked on the adultery , as in his daughter , he iudged it worthy of death , hee would haue her burnt , but when it came to be his owne sinne , then the case was altered : so dauid would haue had the man put to death that tooke his neighbours sheepe , but when it came and proued to be his owne case , god was faine to take a great deale of paines to humble him , and to make him confesse it ; and therefore aggrauate your sinnes in your confessions , saying , i haue had these and these meanes , i haue sinned against the great light againe and againe , and brake the couenant that i haue made with god , and know that this way you cannot exceed , if our hearts condemne vs , god is greater than our hearts ; let vs take a man that apprehends his sinne most fully , yet god conceiues more fully of it , so as we in our thoughts cannot reach to what hee seeth sinne to bee : and herein you had need take paines and search diligently , for many sinnes that are great sinnes will appeare at the first to be but small ones , as this sinne of theirs , they thought it but a small matter at the first , it was but chusing of a king that was not any where forbidden , and yet samuel tels them that therein they had first cast away the lord ; secondly , they cast away samuel and the lord in him ; thirdly , they had put trust in kings : and so dauids numbring of the people seemes to be but a small thing , a thing not in it selfe vnlawfull for a king to see what strength hee hath to encounter an enemy , but dauid hee knew his owne heart , he knew his owne ends , then he cries out he had done exceeding foolishly ; know this therefore that this yee ought to doe , and that the more ye see sinne abound , the more ye will see grace abound , and so you will loue the more , and prize christ the more , and bee more humble and content with any condition . againe obserue , one sinne makes much way for another . this sinne of theirs had well nigh drawne them to a departing from the lord , now were they in the high way to slip from the lord quite away . the reasons are ; first , because euery act intends the habit of sinne , as when any thing is acted it increaseth the habit with which it is acted ; as euery act of grace strengtheneth the habit of grace , so sinne makes the flesh to rise aboue the spirit , to get it vnder , and so at last to get the victory . because euery sinne weakneth that grace which should resist it ; as in a disease there is not onely a thing contrary , with which health is to wrastle , but something also which weakneth the strength by which health should resist ; and so doth sinne ( especially great sins ) seaze vpon the strength , takes away the rectitude of iudgement by which we should resist ; if it be a great sinne , it workes as a great disease which seazeth vpon the principal part , and therefore is often little felt ; a small sinne is as a small wound , which wee may easily feele , because all else is in health , but a great sinne is as a blow vpon the head which amazeth vs. againe , committing a great sinne discourageth us from comming to god for pardon , and makes vs bold to goe on , and seeing wee are ouer shooes , we are willing to goe on and be ouer boots too . aster commission of a great sinne , god giueth satanleaue to take possession of a man , as satan got possession of saul by his enuy at dauid ; an euill spirit ( as is said ) fell vpon him , and he would haue killed dauid ; and so iudas , after his resolution to betray his master , the deuill entred into him , and would not suffer him to continue there , but to hang himselfe , and therefore take heed of falling into sinne , for then ye are tanquam in pracipitio , so as you cannot stay your selues , as in a quicke-sand you sinke deeper and deeper ; and therefore deale with sinne as you would deale with poison , which a man will not let alone to lye long in his body , but he will take an antidote against it as soone as he can . another point we may obserue is this , that discouragement and too much feare are great meanes of our departure from god. feare not , turne not aside from following the lord , &c. there are many things which keepe vs off from comming to god ; first , our strong lusts , not willing to giue ouer all , nor yet to doe all . secondly , our deferring of repentance , we can doe it as well hereafter , but the greatest hinderance of all other is that which wee haue now named : many will say indeed , to enioy the fauour of god is a comfortable thing , and to haue assurance of our sinnes being forgiuen , but i haue little hope of this , i haue such a nature , and i haue fallen often , and haue so much hardnesse of heart as god will neuer receiue mee , and so men sit downe discouraged ; and this must needs hinder in many respects . first , because it takes away all alacrity , for what a man hath no hope to bring to passe , he will neuer goe about it ; so a scholler , if hee hath no hope to get learning , will giue ouer studying ; take hope away , and take away all endeuour , nay take away all desire , which is more , for what is out of a mans hope a man desires not , for obiects they worke when they lie neere the faculty , euen as fire neuer worketh till the fuell be nigh it , and the loadstone till the iron be put to it : things that are afar off , we haue little desire to : as now to instance ; the condition of kings , though it be a thing most desireable , yet seldome men actually desire it because it is out of their hopes , and therefore when men are discouraged , as thinking they shall neuer haue such a lust mortified , they sit downe without all desire or endeuour : and so when men looke on the lord as on a strict and seuere iudge , it causeth strangenesse in them ; they will not come at him , but they will bee content with that liberty which they may enioy without him , as beggers when they see they cannot better their condition , content themselues with what they are , and that liberty which they doe enioy ; and so men being discouraged from going to god , they turne and rest on something else , for the heart will haue some liberty . againe , when we come to the lord , satan he casts in all these feares , hee musters vp all obiections , but the spirit you see saith , doe not feare ; now whether will you take part with satan or the spirit ? if men bee humble , christ saith likewise , come to mee and you shall haue ease , all ye that are weary and heauy laden ; let them not thinke that their sinnes are a burthen that will breake their backs , if they come to him , and so the iaylour hee trembled and thought himselfe vndone , but paul told him of the lord iesus , in whom if hee beleeued he should be saued ; it is good for vs to consider what satans end is , in casting in such obiections , as about the hardnesse of our heart , &c. his end is to discourage you . q. but you will say , how shall i know when such obiections are from satan , they may arise from a right iudgement of what mine estate is ? a. ye shall know it by this , if they put you off further from the lord , and make the heart listlesse to what it should apply it selfe to , as prayer , repentance , then it is from satan . in that when the people had here committed this great sinne , and samuel bids them not feare ; they might haply aske him , what would you haue vs doe ? then hee saith , turne not aside from following the lord your god , but serue him with all your hearts ; i raise this sixth doctrine , that when a man hath committed any great sinne , it is his duty , his best and wisest way to come in presently and turne to god. the spirit here by samuel commands it , and therefore it is their duty , and what hee commands it is best and the wisest course to take ; the reasons of it are . because the heart immediatly after the sinne committed begins to contract hardnesse , and the longer it goes without returning , the more hardnesse it contracts , but presently after it is more sensible ; and therefore a wound that is taken presently is the sooner healed , and the smart will be the lesse , so it is in sinne . by committing one sin we are exposed to greater , for it is like the breaking downe of the walls , which the longer they lie , the breach not made vp , the more enemies may come in ; there is a gap made , which if it be not stopped , will let the good cattell out and the euill cartell in ; see this in dauid , if he had humbled himselfe and renued his repentance , he had preuented that murder , and making vriah drunke , &c. but he let the gap lie open , and see what a troope of sinnes came in : see this also in asa , his making a couenant with the king of aram , and rested on him , at the beginning of the chapter : but now if hee had humbled himselfe , all the rest that followes had beene preuented , but he did not so , and then followes putting the prophets in prison , oppressing the people ; when he was sick , seeking to the physicians , for he grew worse and worse , his end was not answerable to his beginning , though he was a good man ; and peter now on the other side , because hee humbled himselfe , he presently was receiued to mercy , and preuented all . the longer ye lie in a sinne vnrepented , the greater the sinne is , because you abuse gods patience the more ; for hee considereth euery houre , and it is not slacknesse in him that hee forbeares you , but patience ; which you abusing , adde vnto his wrath euery minute . the same duties lie vpon you that did before , which you ought to performe , and your sinne is no priuilege for the omission of them , and therefore your best way is to turne , and not to goe on in your sinne . ob. but you will say , must a man come in presently into the presence of god after hee hath so grosly offended him ? answ. ye may and ye ought to doe it , but not with that disposition remaining in your heart , wherewith you commit the sinne , but with an heart humbled , conuerted to god , stricken with the sense of its sinne , promising new obedience , and thus to come in presently is no absurdity . if a rebell , presently after his rebellion , comes indeed with a sword in his hand into the presence of a king , let him not looke for pardon : if with meeknesse and a rope about his necke , he may : yea and i adde this , that the heart is sooner turned if you take the aduantage of it presently after the sinne is committed . there are two obiections in this case : ob. first , you will say , my heart cannot be presently humbled enough , to which i answer . a. that god stands not vpon the measure of humiliation , so as to reiect thee , but if it be in sincerity , if thou knowest and seest the sinne thou hast committed , so as thou art vile in thine owne eyes , and art resolued not to returne to it againe ; if this bee in sincerity , though in neuer so small a measure , the lord accepts thee . againe , secondly know , that thou canst not be humbled as thou wouldest at the first , adde therefore to thy humiliation afterwards , as dauid when he said , lord , i haue sinned , god forgaue him , though he was not so much humbled as afterward . ob. 2. againe you will say , it may be my sin is not healed yet , then indeed i may come with confidence , and yet my heart may bee as false as euer . a. i answer , that men are first to seeke pardon , and then prepare for healing afterward , for this is a sure rule , that there is no sinne healed till there is an assurance of forgiuenesse . the lord , as he washeth away the guilt , so he healeth the staine , and giues a new spirit , for this is his couenant , ierem. 31. ezech. 36. i will forgiue their sinnes ; and what then ? and giue them new hearts . we are all deceiued in this , that we thinke when as we take a purpose with our selues against a sinne , that all is then done , but it is not so ; as a man that hath a running issue in his body , it is not enough for him to say , i will not haue it thus , i desire it should not bee , i purpose it shall not , but hee must vse meanes to heale it . to conclude , when any haue fallen into sinne , i say vnto them , as samuel here , continue yee to serue the lord , doe you thinke to mend the matter when you are out of the way , by going on or standing still , but returne rather and serue the lord , for hee is the same lord still , and there is the same bond still that binds you to serue him . and againe , what will you doe , goe some whither else , ( for you must haue a being ) will you goe to the creatures to get rest from them , they are vaine , they will not profit you nor deliuer you : but you will say , whither then ? why , to the lord , but what hope is there that hee should accept vs ? why , the lord will not forsake his people . he is still the same god , hee will not forsake his owne , as a father will not forsake his child ; and secondly , hee will not for his names sake . lastly obserue hence , that the sins which we commit make no change in the lord. no substantiall change ; they may make him angry as a father may be with his son , and that so as they may feele the effects of it , but yet he is the same god still ; for first , it is not the slipping into great sinnes that breakes the couenant or makes it void ; there is nothing that makes a bill of diuorce , but an vtter turning away from god. againe secondly , god is the same , and you are the same ; your hearts are the same to him , the same bent of minde , the same frame of heart remaining in you still , ye are his seruants still , and he is the same ; vpon the same grounds that he chose you first he loues you still , sinnes worke no substantiall alteration ; he chose you freely because he would , and therefore as there is a transient act of sinne passed from you , so a transient act of punishment may passe from god ; for as your hearts are the same for substance to him as before , so is gods to you . the vse is , that you would not thinke when you haue sinned , that the lord will reiect you . our sauiour christ shewes the same by the parable of the prodigall : they in the house did not thinke that such a sonne should haue had such entertainment when he had spent so much , that his father would haue giuen him such an answer , to fall vpon his necke , to bee so glad of him ; by that our sauiour expresseth how willing god is to receiue sinners . dauid had no sooner said , i haue sinned , but god said , i haue put away thy sinne ; and so peter after his deniall , christ looked on him with the same familiaritie as he did before . onely doe not thinke that god will hold the wicked innocent ; if ye haue false hearts , then ye shall not be forgiuen . if the lord be so ready to receiue men after they haue offended him , consider how worthy of vtter destruction they are that will not turne to him ; if god should say to any man here , thouhast committed this sin against me , yet come in , there shall be no hinderance of my part , vnlesse the stubbornnesse of thine owne will hinder thee , who would not say that he that should refuse were worthy to be condemned ? christ is said to come to render vengeance to those that obey not the gospell , and therefore samuel addes this in the end of all , if they would for sake the lord , know that you and your king shall perish . finis . notes, typically marginal, from the original text notes for div a10018-e350 obiect . ans. obiect . 1. answ. obiect . 2. answ. 1. answ. 2. answ. 3. quest. answ. 2 3 1 2 3. notes for div a10018-e1950 signe . simile . simile . simile . 2 3. 4 quest. answ. vse . 1. quest. answ. quest. 2. answer 1. answer 2. answer 3. answer 4. vse 2. vse . 3. notes for div a10018-e4580 1 2 obiect . answer 1 2 4 notes for div a10018-e7040 coherence . 1 diuision . 2 3 simile . why sins are most taken notice of in gods children . simile . vse 1. vse 2. consideration necessary to exact walking . consideration what . three things in consideration . 1 the mind dwels on the action . 2 to compare it with the rule . prou. 4. 26. pondering , what . 3 to resolue vpon the practice of it . motiues to consideration . 1 it is an excellency proper to man. simile . 2 it perfects the soule . vse . inconsideration , the cause of errors in our liues . simile . simile . the vnder-faculties stubborne to spirituall things . simile . the best study what . simile . simile . generall considerations . deut. 29. 4. mark. 6. 52. 2 tim. 2. 6. quest. answ. we need not to consider euery particular action in our way . simile . simile . too much consideration of outward things . prou. 31. madnesse what . luk. 15. doct. it is a christians duty to walke exactly . to walke exactly what . simile . precisenesse commended by the apostle , condemned by the world . simile . three things in exactnesse . 1 looke to the whole rule . 2 goe to the vtmost of euery command . matth. 5. 3 do it at all times . exactnesse required in three respects . 1 in regard of the person . 2 pet. 1. image of god what . cant. 4. 7. simile . simile . 2 in regard of the actions . circumstances must be good in a good action . 3 in regard of others . iames 1. vlt. quest. answ. how this precept of exactnesse is to bee kept . reasons why christians should walke exactly . reason 1. else there will be a breach betwixt god and vs. simile . simile . reason 2. else what a man doth , is for himselfe and not for the lord. reason 3. else it argues a man is not in christ. gal. 5. simile . to be ouercome what . simile . reason 4. else no meanes can be profitable . simile . vse . to labour for this exactnesse . in keeping the sabbath . in prayer . in receiuing the sacrament . in our particular calling . in recreations . the power of religion what . iam. 2. simile . simile . instances of exact walking . instances of those that walked not exactly . it is wisdome to walke exactly . simile . the properties of wisdome . 1 to direct all actions to an vniuersall end . note . the cause of errours . errour about the end the greatest . 2 to put a man vpon practice . difference betweene prudence and other arts . how men are to be esteemed . 3 to looke to euery part of his businesse . 4 to looke on the inside of things . simile . simile . notes for div a10018-e10200 obiect . answ. obiect . answ. obiect . answ. doct. reason 1. vse . quest. answ. quest. answ. quest. answ. quest. answ. simile . simile . doct. 2. reason 1. reason 2. reason 3. reason 4. vse . doct. 3. reason 1. reason 2. reason 3. vse . 2 3 1 iohn 3. 20. doct. 4. reason 1. reason 2. reason 3. reason 4. doct. 5. 1 2 reason 1. quest. answ. doct. 6. reason 1. reason 2. 2 chron. 16. reason 3. reason 4. ob. answ. ob. answ. answ. 2. ob. 2. answ. doct. 7. reason 1. reason 2. vse . vse 2. 2 thes. 1. the saints daily exercise a treatise concerning the whole dutie of prayer. delivered in fiue sermons vpon i thess. 5.17. by the late faithfull and worthy minister of iesus christ, iohn preston, dr. in divinity, chaplaine in ordinary to his maiesty, master of emmanuel colledge in cambridge, and sometimes preacher of lincolnes inne. preston, john, 1587-1628. 1629 approx. 244 kb of xml-encoded text transcribed from 91 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a09999) transcribed from: (early english books online ; image set 6314) images scanned from microfilm: (early english books, 1475-1640 ; 1330:09) the saints daily exercise a treatise concerning the whole dutie of prayer. delivered in fiue sermons vpon i thess. 5.17. by the late faithfull and worthy minister of iesus christ, iohn preston, dr. in divinity, chaplaine in ordinary to his maiesty, master of emmanuel colledge in cambridge, and sometimes preacher of lincolnes inne. preston, john, 1587-1628. sibbes, richard, 1577-1635. davenport, john, 1597-1670. [4], 147, [1] p. printed by w. i[ones] and are to bee sold by nicholas bourne, at the south entrance of the royall exchange, london : 1629. printer's name from stc. "to the reader" signed: richard sibbs and iohn davenport. reproduction of the original in the cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sermons, english -17th century. prayer -early works to 1800. 2002-11 tcp assigned for keying and markup 2003-01 apex covantage keyed and coded from proquest page images 2003-02 john latta sampled and proofread 2003-02 john latta text and markup reviewed and edited 2003-04 pfs batch review (qc) and xml conversion the saints daily exercise . a treatise concerning the whole dutie of prayer . delivered in fiue sermons vpon 1 thess. 5. 17. by the late faithfull and worthy minister of iesus christ , iohn preston , dr. in divinity , chaplaine in ordinary to his maiesty , master of emmanuel colledge in cambridge , and sometimes preacher of lincolnes inne . iames 5. 16. the effectuall fervent prayer of a righteous man availeth much . psal. 66. 18. if i regard iniquity in my heart , the lord will not heare my prayer . london , printed by w. i. and are to bee sold by nicholas bourne , at the south entrance of the royall exchange . 1629. to the reader . courteous reader . to discourse largely of the necessity and vse of this peece of spirituall armour , after so many learned and vsefull treatises , vpon this subiect , may seeme super fluous , especially considering that there is much spoken to this purpose , for thy satisfaction , in the insuing treatise ; wherein , besides the vnfolding of the nature of this dutie , ( which is the saints daily exercise ) and strong inforcement to it , there is an endeavour to giue satisfaction in the most incident cases , want of clearing whereof is vsually an hindrance to the chearefull , and ready performance thereof . in all which , what hath beene done by this reverend and worthy man , we had rather should appeare in the treatise it selfe , to thy indifferent iudgement , then to bee much in setting downe our owne opinion . this we doubt not of , that , by reason of the spirituall , and convincing manner of handling this argument , it will winne acceptance with many , especially considering , that it is of that nature , wherein , though much haue beene spoken , yet much more may be said with good relish to those that haue anie spirituall sense : for it is the most spirituall action , wherein wee haue nearer communion with god , then in anie other holie performance , and whereby it pleaseth god to conveigh all good to vs , to the performance whereof christians finde most backwardnesse , and indisposedness , and from thence most deiection of spirit ; which also in these times , is most necessarie , wherein , unlesse wee fetch helpe from heaven , this way , wee see the church and cause of god like to be trampled vnder feete . onelie , remember that we let these sermons passe forth as they were delivered by himselfe , in publicke , without taking that libertie of adding or detracting , which , perhaps , some would haue thought meete : for wee thought it best that his owne meaning should be expressed in his owne words and manner , especially considering there is little which perhaps may seeme superfluous ●o some , but may , by gods blessing , be vsefull to others . it would be a good prevention of manie inconveniences , in this kinde , if able men would bee perswaded to publish their owne works in their life time , yet wee thinke it a good service to the church , when that defect is supplied by giving some life to those things , which otherwise would haue died of themselues . the blessing of these labours of his we commend vnto god , & the benefit of them vnto thee , resting thine in our lord iesus christ , richard siees . iohn davenport . the saints dayly exercise . the first sermon . 1. thes . 5. 17. pray continually . the apostle here , in the latter end of this epistle , heape●… vp many precepts together , and therefore , we shall not need to seeke out the dependance of these words vpon those that go before , or those that follow after . reioyce evermore ( ●…aith he ) pray 〈◊〉 , in all things gi●… thankes : for this is the will of god in christ iesus to you wards . wee are 〈◊〉 〈◊〉 〈◊〉 this text ▪ 〈◊〉 this duty of of prayer 〈◊〉 co●… ended to vs , and it is a commend from god himselfe delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be with our any great premises ▪ and reasons , and indeed , having therefore the more authority in it . pray continually . in the handling of which we will do these three things . first , we will shew you what prayer is . secondly , why the lord requires this at our hands ; for a man might obiect , the lord knowes my wants well enough , he knowes my mind , and how i am affected ▪ i , but yet the lord will haue vs to pray , and to aske before hee will bestow it upon vs. and lastly , what it is to pray continually . for the first . if we should define prayer in generall to you , i would giue you no more but this description of it . it is an expression of the mind to the lord ; sometimes by words , sometimes without words , but yet there must 〈◊〉 〈◊〉 〈◊〉 , and some opening of the will to him ; i 〈◊〉 is the generall . but now to know what a rig●… 〈◊〉 is , what such a prayer is , as god accepts ; 〈◊〉 〈◊〉 haue another 〈◊〉 which must haue 〈◊〉 ingredient●… into 〈◊〉 , and so , prayer is , nothing else but an 〈◊〉 , 〈◊〉 ●…ering of th●…se holy , ●…d good dispositions to god , that ●…rise 〈◊〉 ▪ 〈◊〉 spirit ; 〈◊〉 the ●…generate part , in the 〈◊〉 of 〈◊〉 christ ▪ where you are to obserue this ; that the prayers , that wee make , a●…e divided into one of these two sorts : first : some are such prayers 〈◊〉 are the expression of our owne spirits , the voice of our owne spirits , and there i●… nothing but flesh in them ; such prayers as any naturall m●…n may make to the lord. and these the lord regards not , hee knowes not the meaning of them , that is he do●…h not accept them . secondly , there are prayers that are the voice of gods own spirit , that is , such as arise from the regenerate part which is within vs , which is quickened and inlarged to pray from the immediate helpe of the holy ghost ; these prayers are onely accepted ; and of these it is said , he knowes the meaning of the spirit ▪ that is , hee so knowes it , and sees it , that also he accepts it . therefore you shall see in hosea 7. 14. when they prayed , and prayed earnestly , yea they set a day a part for prayer , they called a solemne assembly . and kept a fast , yet , saith the lord plainly , yee did not call vpon me when you howled vpon your bedd●… ; for ( saith he you assembled your selues for corne , and for mine , which any naturall man may doe ; and therefore , ( saith he ) ●…t is but a ●…wling . it is the voice of beasts to seeke for wine , and oile , and 〈◊〉 , but he saith plainely , you called not vpon ●…e ; when , notwithstanding , they spent a whole day in prayer : but the meaning is ; that the lord regard●… this as no prayer a●… all . and therefore ●…o open a little this description vnto you : for it is one 〈◊〉 〈◊〉 〈◊〉 wee haue to doe , in the handling of this text , to describe to you the meaning of this precept what the nature of prayer is , that you may know what kind of prayer it is , that prevailes with god. i say , it is an expre●… of holy and good 〈◊〉 . i vse that expression , rather of dispositions then desores , because the●…e is some part of prayer that stands in thanksgiving when you desire nothing at gods hands , but giue thanks for that you haue receiued ; mark , first , that they must be holy , & good the desires & dispositions must be good : for that i●… 〈◊〉 rule ; all the affections and desire●… are good , or evill , according 〈◊〉 their obiects 〈◊〉 〈◊〉 these that 〈◊〉 fixed vpon good 〈◊〉 ▪ 〈◊〉 good desires . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ what are the good things 〈◊〉 〈◊〉 the desi●…s , and dispositions of the 〈◊〉 good : they are temporall things and spiritual both . a man may pray for temporall thing●… in a spirituall manner , and the desire may be good ; and 〈◊〉 he may pray for spirituall things in a carnall manner , and the desire may bee naught . therefore that must be observed withall , that it is not simply the obiect , but there is a certaine manner of 〈◊〉 . for example , if a man pray for 〈◊〉 things , for o●… 〈◊〉 comforts , 〈◊〉 things 〈◊〉 belong to the present 〈◊〉 of his body 〈◊〉 : if he pray for them with these condi tions , that he prayeth for that which is convenient for him , he prays for such a measure a●… god se●… to be 〈◊〉 〈◊〉 〈◊〉 ▪ 〈◊〉 with 〈◊〉 〈◊〉 for me , this prayer is good . bu●… ( if a●… 1. tim. 6. if any 〈◊〉 will be rich ) it is an inordinate desire when men wil haue excesse of these outward things , and more then is 〈◊〉 for them . and agai●… , if you desire that which is conveient , and spend it vpon your 〈◊〉 ; if you desire health ▪ and long life , that you may liue more pleasantly ; if you desire wealth , that you may liue more deliciously , and not simply that which the creature may desire , and ●…o the ●…nd that you may hee the more enabled to se●…e the lord in these things , your desire is not good . so i say , first it must bee for that which is convenient ; secondly , you must not spend 〈◊〉 vpon your 〈◊〉 , but in gods service . and lastly , wee must pray for them in a right method , first the kingdome of god , and 〈◊〉 other things , that is , set a price on them , as you ought , not too high a price , but value them aright . we should so pray for outward things as our prayers may be spirituall . on the other side , a man may pray for spirituall things in a carnall manner , as for temporall things in a spirituall manner . a naturall man may pray●…rnestly ●…rnestly for saith and for grace , and repentance , not out of any beautie that he sees in them , not out of any taste and relish ▪ that he hath of them , but because hee thinkes them a bridge to leade him to heaven and that hee cannot come thither with out them : when he considers in his heart that hee cannot be ●…ved without these things , i say , then hee may desire th●…m , and desire t●…em 〈◊〉 〈◊〉 . it was the 〈◊〉 〈◊〉 〈◊〉 , who cryed so earnestly for grace , that hee might haue but a d●…p of it , because he could not be saved without it , bee giues the reason himselfe , he said withall , hee saw no excellencie in it , he desired it not for it selfe ; and therefore he thought his prayers should not bee heard . thus you see that prayer is an expression of holy and good desires , and it is an offering them vp to the lord. i will not stand vpon that ( you are well enough instructed in it ) that whatsoever petition is made to the creature , it is not a prayer , they must 〈◊〉 be offered vp to the lord. then i adde , they a●… such as 〈◊〉 are so from the regenerate part , this is , looke how much there is of the 〈◊〉 part in a prayer , look how much 〈◊〉 holy spirit hath to doe in it , looke how much 〈◊〉 from that which is called the 〈◊〉 〈◊〉 ; so 〈◊〉 as it is sanctified , so farre that prayer is accepted and no further . but , that wee may open this a little more fully , wee will shew you it by some other expressions of prayer , that we finde in the scriptures . it is called a l●…ft 〈◊〉 of the ●…eart to god , a po●…ring forth of the soule to the lord , 1. sam. 1. 15. a 〈◊〉 of him i●… spirit , so paul calleth it . now if we open these p●…rases vnto you a little , you shall know more fully wherein the nature of right praying to god co●…s . that phrase the apostle ●…seth , who●… 〈◊〉 i●… my spirit ( it is the same 〈◊〉 〈◊〉 the original that 〈◊〉 〈◊〉 fo●… fasting and 〈◊〉 ) now what i●… that to pray to god in the spirit ; for a man may say , 〈◊〉 cannot make a prayer , but there is an act o●… hi●… mind goes to it , ( and everie man what service soever he performe , his spirit must needes haue a hand in it , so it cannot be performed without the mind . i take this to be the meaning of it , the apostle his scope , is to distinguish the true and holy services of god from those that are but shadowes , and counterfeit , that are but the body and carcasse of right service . therefore , when he saith . i serue the lord in my spirit , or i pray in the spirit . the meaning is this , when the prayer of a man is not onely that which the vnderstanding dictates to him , but when the whole soule , the will and affection●… goe together with his petition , and whatsoever the petition is , a mans heart is affected accordingly . as , for example , if a man come to confesse his sinnes , and yet sleights them inwardly in his heart ; if a man pray for reconciliation with god , and yet haue no longing and sighing in his heart after it , if hee earnestly aske grace , and the ●…ortification of sinfull lusts , when the heart doth not inwardly seek it , now he praies not in the spirit . to pray in the spirit is as that in iohn 4. 24. he will be worshipped in spirit and in truth . the m●…ning is , so to pray , that the heart goe together with our petition , also , this is the meaning of th●…t 〈◊〉 〈◊〉 ●…owreth forth his soule before the lord. so 〈◊〉 saith of her selfe ; i am a woman troubled , &c. and po●…re ●…t my soule before the lord. that is when a man deliuers to god that which the vnderstanding and mind ha●… devised ( for prayer is not a worke of 〈◊〉 , or of memory , ) but when a man powteth foorth his whole soule ( that is ) his will , and affections , when they goe together , when there is no reservation in his mind ; but when all within him is opened and explicate , and exposed to the view of the lord , not as 〈◊〉 saith of himselfe , when hee came to pray for the mortifying of his lusts , saith he , i had a secret inward desire that it should not bee done . therefore when the soule is po●…red ●…rth , the meaning is , that all ●…e opened to him ; so that when a man wi●… make an acceptable prayer , hee must make this accompt , hee must then call in all 〈◊〉 thoughts and affections , and ●…collect them together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , o●… 〈◊〉 the s●…ne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ●…nd that makes prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; wheras otherwise , it is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thing that hath no strength 〈◊〉 〈◊〉 〈◊〉 it . now with all , this you must know , that when wee say the whole soule must goe together with the petition , the meaning 〈◊〉 , that not onely the will , and affections be imployed ( 〈◊〉 i●… 〈◊〉 naturall man , in his desire of health , when hee is sicke , or w●…th assistance , ●…d guidance in difficult cases , not onely the vnderstanding , but the will and affections are 〈◊〉 ●…gh , it is likelie ) and therefore we adde 〈◊〉 〈◊〉 , that 〈◊〉 which is called the spirit , which is 〈◊〉 in the whole 〈◊〉 , that 〈◊〉 be s●… a work in the performance of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whensoever we seek to him in prayer . for this you know , that there are two things in a regenerate man ( for that you must take for granted by the way that no naturall man is able to make a prayer acceptable to god , seeing there is no spirit in him , but in the regenerate man ) there is i say flesh and spirit , now when we come to powre forth our hearts to the lord , that which lyes vppermost will be ready to be powred forth first ; and that which is spirituall , it may be , lyes in the bottome , and that is kept in , and so a man may make a carnall prayer , though he be a holy man ; that is , when the flesh hath gotten the vpper hand ; as in some fits it may , when the mind is filled with worldly sorrow and wordly reioycing , and worldly desires , and these would bee expressed to the lord ; it is a prayer that the lord regards not , though the man bee holy , from whence it comes , but right prayer is this , when the regenerate part is acted and stirred vp , and the flesh that hinders , is remooved . for you must know this , that wheresoeuer there is a regenerate part in any man , there is a regenerate aptnesse in that to call vpon god ; and it cannot bee disioyned from it , but that is not alwayes in act . as we see a fountaine , it hath alwayes an aptnes to powre forth water , it is ready to breake into a current , but , if it be stopped with stones & mud , and other impediments , it cannot breake out , so he that is a regenerate man , that hath a holy part in him , there is an aptnesse to prayer . which is that which our saviour saith , math. 26. 41. the spirit is willing , that is , there is alwayes a willing nesse that followes the spirit , or the regenerate part in a holy man , but saith he , the flesh is backeward , that is , it stops this fountaine , and therefore rom. 8. 27. the spirit is said there to helpe our infirmities , and to make requests for vs ; that is , even as a man remooues stones from a ●…ountaine with his hands , and when he hath done that , it breaks out into a current , so the holy ghost removes this flesh , that stops vp the current , the spirit takes away those carnal impediments that are in vs. and not onely so , but stirreth vp the regenerate part , and when that is done , we are able to make a spirituall prayer to god in christ iesus ; so that is the thing , that you are now to obserue , that the spirit must h●…lpe our infirmities , when we come to call vpon god , and our prayers bee so farre acceptable as they bee the fruits of the regenerate part ; now we want but one thing to adde in the definition . they are such prayers as are offered to god in the name of iesus christ. this is a thing that you all know , that those prayers that are not offered vp in christ , are not acceptable , because the person is not regarded . it was the sinne of vzzi●… in the 2. chron. 26. he would goe to the temple himselfe being a king on the throne , and hee would offer incense without a priest. wee doe the very selfe-same thing , whensoever we goe to offer vp any prayer to god without christ iesus ▪ in the old 〈◊〉 men might bring their sacrifices , but still the priest must off●… them ; so must w●…e here ▪ and the reason is given , reu. 8. because the prayers that come from vs ●…auour of the flesh , from which they come , and the angell of the couenant mingleth much incense with them , and makes them sweet and acceptable to god , with much incense , that is , as the flesh is more , so there needes more incense , that they may be made acceptable to god the father . so that we haue indeed a double intercessour : one is , the spirit that helpes our infirmities , that helpes vs to make our petitions , that quickens , and enlargeth our hearts to prayer : the other is the intercessor to make them acceptable to god , that he may receiue them , and not refuse & reiect them . so much shal serue for the first thing , to shew you what the duty is , what a right , true , and acceptable prayer is . now for the second , why we must pray ( for that obi●…ction a man may make ) the lord knowes my minde well enough , and what needes such an expression of it by prayer ? the reasons briefly why the lord will haue vs to pray are taken : partly from himselfe . and partly from vs. 1. from himselfe , though he be willing to bestow mercies vpon vs , yet he will haue vs aske his leaue before he doth it . as , you know ▪ fathers doe with their children , though they intend to bestow such things vpon them , as are needfull , yet they will haue their children to aske it ; & as it is a common thing among men , though they be willing a man should passe through their ground yet they will haue leaue asked , because by that meanes the propertie is acknowledged , otherwise it would be taken as a common high way , so the lord will haue his servants come and aske , that they may acknowledge the propertie he hath in those gifts he bestowes vpon them : indeede , otherwise we would forgetin what tenure we hold these blessings wee enioy , and what service wee owe to the lord , as you know , there is a homage due to the lord , that the lord might bee acknowledged ; so the lord will haue this duty of prayer performed that we may acknowledge him , that we hold a●…l of him , and that we might remember the service that we ought to doe to him , to rise and goe at his command , that is , to doe his service , which we would be ready to forget , if wee were not accustomed to the duty of calling on him . likewise he will haue it done for his honours sake , hee will hauen en call vpon him , that they may learne to reuerence him , and likewise that oothers might be s●…irred vp to reverence him , and to honour him , and to feare him . the servants of a prince doing honour and reverence to their lord , they stirre vp those that are lookers on : and as the schoolemen say of glory . glory is properly this , not when a man hath an excellencie in him , ( fo●… that hee may ha●…e and yet bee without glorie ) but glory is an ostentation , a shewing out of that excellencie . it is the phrase that is vsed in the sacrament ; you shall celebrate the sacrament , that you may shew forth the lords death ; so the lord will haue vs come and call vpon his name to shew forth the duty of prayer , and that we may shew forth his glory . this is for the lord himselfe . now for our selues , we are to doe it , partly , that the graces of his spirit may bee increased in vs : for prayer exerciseth our graces ; every grace is exercised in prayer , and they being exercised are increased . see an excellent place for this in iude 20. that you beloved edifie your selues in the holy faith praying in the holy ghost , as if hee should say , the way to edifie your selues , and build vp your selues is to pray in the holy ghost ; that is , spirituall prayer made through the power , and assistance , and strength of the holy ghost . every such prayer it builds vs vp , it increaseth . every grace in vs , faith , and repentance , and loue , and obedience , and feare , all are increased by prayer . partly , because they are exercised and set a worke in prayer : for the very exercise increaseth them . and partly also , because prayer brings vs to communion with god. now , if good company increase grace , how much more will communion with the lord himselfe quicken and increase it . moreouer , this duty is required , that we may be acquainted with god : for there is a strangene , betweene the lord and vs , when wee doe not call vpon his name . it is the command which you sh●…l finde i●… iob 22. 21. acquaint thy selfe with the lord 〈◊〉 th●… ma●…st haue peace with him , and th●…u shalt haue prosperitie . now , you know how acq●…intance growes amongst men ; it is by conversing together , by speaking one to another . on the other side ; wee say when that is broken off , when they salute not , when they speake not together , a strangenes growe●… ; so it is in this : when wee come to the lord ; and are frequent , and ●…ervent in this du●…y of calling vpon him , we grow acquainted with him , and without it wee grow strangers , and the lord dwells a●…arre off , we are not able to behold him , except we be accustomed to it , and the more wee come into his presence , the more we are acquainted vvith hi●… . therefore that is another reason why wee should vse this , that wee may get acquaintance with the lord. likewise , that vve may learne to be thankfull to him for those ●…ercies vve haue received from hi●… ; for , if 〈◊〉 should bestow mercies vpon vs , vna●…ked , we vvould forget them , his hand would not be acknowledged in them , and vvee would not see his providence in disposing those blessings that vve doe enioy , but vvhen vve come to aske every thing before him , vve are then readie to see his hand more , and to prize it more , and vve are disposed to more thankefulnesse . so that it is a ●…ure rule commonly ▪ vvhat vv●…e vvinne vvith prayer , that vvee vve●…re vvith thankefulnesse , and that vvhich vvee get vvithout praier , vvee spend , and vse without any lifting vp of the heart to god , in praising him , and acknowledging 〈◊〉 hand , in b●…wing it vpon vs , ●…o you see what 〈◊〉 duty is . and , secondly , why the lord will haue this duty performed . novv , thirdly ( in a vvord ) vvhat is it to pray continually , the word in the originall signifieth , such a performance of this duty , that you doe not cease to doe it , at such times as god requires it at your hands . compare this vvith that in 2. tim. 1. 3. the apostle saith there , that hee hath him in continuall remembrance , praying for him night and day , vvhence the same vvord is vsed that is here . novv vve cannot thinke that the apostle had timot●…y in continuall remembrance , that he vvas never out of his thought , but the meaning is , vvhen he did call vpon god , from day to day , he still remembred him . so that to pray continually , is to pray very much , to pray at those times vvhen god requires vs to pray . for it is the definition that philosophers giue of idlenesse . a man is then said to bee idle when hee doth not that which he●… ought , in the time when it is required of him . hee is an idle man that workes not , when hee ought to worke ; so hee is sayde not to pray continually that prayes not when hee ought to pray . so that i conceive this to bee the meaning of the apostle , r●…ioyce ●…rmore ( sayth hee ) but when hee comes to this exhortation of prayer , hee contents not himselfe to say pray very often , but pray continually , as wee vse 〈◊〉 expresse ourselues when wee would haue a thing frequently done , wee say , see that you be alwayes doing of this . so the 〈◊〉 is to shew that it should be exceeding often , and that it should be very much done . hence we gather this by the way , that we are bound to keepe our constant course of calling vpon god ; at the least twise a day , whatsoever we doe more . but you will say what ground haue you for that , why doe you instance in that twice a day . the ground of it is this , when the apostle bids vs pray continually , doe it exceeding much , doe it very often , the least we can doe it is twice a day , we may doe it oftner , but that , i say , is the least . when wee haue such a command 〈◊〉 this , when we haue such a precept as this , pray continually , and this rule illustrated by such examples as we t●…ue in the scriptures , why is it recorded , if it be not true of euery example in that kind that is said of the generall example , 1 cor. 10. they are written for our learning ? when it is said that david prayed oft , and daniel expresly in the 6. dan. 3. he prayed three times a day , that was his constant course . i say , we may thinke we are bound to doe it at the least twice a day . consider a little , the reason of it why we are bound to doe it . in the ( temple , you know , the lord was worshipped twise a day , there was 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 sacrifice . what was the ground of that commandement●… there was no reason of it , but that the lord might be worshipped , and that was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it done 〈◊〉 a day , morning and evening : but besides that , it vvas not onely that the lord might be vvorshipped , ( wherein we should follow that example of worshipping him morning and evening . ) but likewise our occasions are such , that that is the least we can doe to call vpon him constantly morning and evening : for there is no day but we vse many blessings , and vve take many of his creatures . now vvee may not take any of them without his leaue ; so that thou art bound to aske for them before thou take them , and pray for a blessing vpon them ; or else thou hast no right to them , thou hast no lawfull vse of them , that place is plaine , 1. tim. 4. everie creature of god is good , and ought not to bee refused , if it be receiued with thanksgiuing : for it is sanctified by prayer . so that , if you take common blessings euery day , and doe not seeke them at the lords hands before you take them , they are not sanctified vnto you , you haue not a lawfull vse of them , you haue no right vnto them . besides , my beloued , it is that which the lord commands in every thing , make your requests knowne in every thing , that is , vvhensoever you need any thing , make your requests knowne ; so in every thing giue thankes . and therfore the least we can doe vvhen vve have received , and do need so many mercies , is to give thankes , and to seek to him so often , from day to day . moreover , doe not our hearts need it , are they not ready to goe out of order , are they not ready to contract hardnesse , are they not ready to goe from the lord , and to bee hardned from gods feare . therefore this duty is needfull , in that regard , to compose them , and bring them backe againe into order . more ouer , doe not the sinnes we commit daily , put a necessity vpon vs , of doing this , that they may be forgiuen , and done away , and that wee may be reconciled to god againe ? therefore do not thinke that it is an arbitrary thing to call vpon god twice a day , because there is no particular expresse command ; for , if you consider these places that i haue named , and the reasons , wee shall see there is a necessitie lyes vpon vs to doe it . so much shall serue for that , i come novv to make some vse of this that hath beene deliuered . first , in that such prayers , as the lord accepts , are an expression of holy desires , such desires as rise from the regenerate part of a man ; hence then we see that all natural men are in a miserable condition , when times of extreamitie come ; and when the day of death comes , when there is no helpe in the world , but seeking to the lord , when all the creatures forsake them , and are not able to helpe them ; and there is no way to goe to the lord but by prayer ; if prayer bee an effect , and fruit of the regenerate part of a man , a carnal man is not able to helpe himselfe , hee is in a miserable condition . therefore let men consider this that put all off to times of extreamitie . put the case , thou hast warning enough , at such a time . put the case thou hast the vse of thy vnderstanding , yet thou art not able to doe any good without this : for , if there be not grace in the heart , thou art not able to make a spirituall prayer to the lord , that the lord accepts . therefore take heede of deferring , and putting off . labour to bee regenerate , to haue your hearts renewed , while you haue time , and if thou bee not able to call vpon god in the time of health , how wilt thou doe it when thy wits , and thy spirit are spent , and lost , and in the times of sicknes and extreamity : therfore let that be considered , which we do but touch by the way briefly . secondly , if the lord command this , if it bee the command of god : pray continually : then take heed of neglecting this duty , rather bee exhorted to be frequent and servent in it , to continue therein , and watch there to with all perseuerance . it is a common fault amongst vs , either wee are ready to omit it , or to come to it vnwillingly , or else we performe it in a carelesse , and negligent manner , not considering , what a command lyeth vpon the sonnes of men to performe it constantly and conscionably . i beseech you consider this , that it is a priviledge purchased by the blood of iesus christ , christ dyed for this end , it cost him the shedding of his blood , that wee through him , might haue entrance to the throne of grace , and will you let such a priviledge as this lie still ? if you doe , so farre as is in you , you cause his blood to be shed in vaine : for , if you neglect the priviledges gotten by that blood , so farre you neglect the blood , that procured them ; but to neglect this duty is to neglect that . besides , if wee aske you the reason ; why you abstaine from other sins , why you steale not , why you commit not adulterie , and murther ; the reason that you giue , i●… , because the lord hath commanded you . hath not the lord commanded you to pray constantly , at all times ? if you make conscience of one commandemēt , why doe you not of another ? consider daniel in this case , dan. 6. hee would not omit a constant course of prayer , he did it 3. times a dayes , & that was his ordinary custome . if he would not omit it to spare his life , if he would not omit it in such a case of danger as that , why will you omit it for businesse , for a little aduantage , for a little gaine , for a little wealth or pelie , or pompe or pleasure , or whatsoever may draw you from that duty ? doe but consider what an vnreasonable , and how vnequall a thing it is , that when the lord giues vs meate and drinke , and cloathes , from day to day , when he giues vs sleepe , euerie night , when hee prouides for vs such comforts , as wee haue neede of ( as there is not the least creature that doth vs any service , but as farre as he sets it a worke to doe that service ) for vs to forget him , and not to giue him thankes , and not to ask these things at his hands , not to seeke vnto him , but to liue as without god in the world , as we do , when we neglect this duty . i say , it is a profession of living without god in the world ; wee are strangers to him , it is open rebellion against him . therefore take heed of omitting it , take heed of neglecting it . besides all this , wee should doe it for our owne sakes , if wee consider what vse we haue of this duty for our selues . is it not the key that openeth all gods treasures ? when heaven was shut vp , was not this the key that opened ? when the wombes were shut vp , was not this it that opened ? you know , eliah prayed for raine , so wee may say for every other blessing . all gods treasures are lockt vp , to those that doe not call vpon his name , this opens the doore to them all , whatsoever they be that we haue occasion to vse , this is effectuall ; it doth it better then any thing besides . if a man be sicke , i will be bold to say it , a faithfull prayer is more able to heale his disease then the best medicine , the prayer of faith shall heale the sicke . iam 5. you know , the woman that had the bloody issue , when she had spent al vpon phisitians , and could doe no good ; then shee comes to christ , and offered faithfull prayer to him , that did it , when so many years phisick could not do it , beloued , if there be a prince or a great man , whose mindwe would haue turned towards vs , a faithfull prayer will doe it sooner then the best friends . so it was with nehemiah ; you know his request , that the lord would giue him favor in the fight of the man , if we be in any strait , as it was in iosephs case , if we haue any difficult matter to bring to passe , this prayer and seeking to the lord will expedite , and set vs at libertie sooner , it will finde a way to bring it about more then all the wittes in the world ; because it set●… god on work . you haue no power to do any certainely a praying christian that is prevalent and potent with god ( that seekes to him ) hee is able to doe more then all the riches in the world , they set the diuell a worke ; but prayer sets god a worke , it sets him a worke to doe vs good ; and to heale vs , and to deliuer vs out of extremities , and therefore , i say for our owne sakes , even out or selfe . loue ; and for common comforts , you haue need to vse this . certainely , if these things were beleeved ( but you heare them , you giue vs the hearing for the time ; but if they were beleeved , ) many would be more frequent in this duty , they would not be so negligent in it , or come in so carelesse a manner to it . besides this , i beseech you to consider this , every man desires ioy , and comfort , & commonly one thing that keepes vs off from this duty , is sports and pleasures , one thing or other , that we take delight in , which dampe and hinder vs in these things , in spirituall performances , prayer is the best way of al other to fil thy heart with ioy , as we see in ioh. 16. 24. he saith there , in my name you haue asked nothing hitherto , but now aske that your ioy may be full . this is one motiue that christ vseth to exhort vs to bee frequent in this duty , that our ioy may be ful : that i take to be the meaning of that of iames the 5. if any be sad , let him pray ; not onely because prayer is ●…eable to such a disposition , but likewise it wil cheere him vp , it is the way to get comfort , if any be sad , let him pray . so it is in the 4th to the 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 make your requests known : and the peace of god 〈◊〉 keepe you in the communion of iesus christ. that is it , that brings peace , and quietnes ; and therefore there is much reason , why we should be constant in this duty , it is that which quickens vs , it is that which fills vs with ioy , and comfort , and with peace , which is that that euery one desires . moreouer , consider it is thy buckler , prayer is the helmet that keeps thee safe : when a man neglects it , when he ceaseth to go to god by prayer , when he once shewes himselfe to be a stranger to the lord by neglecting this duty , then he is out of the pales of his protection , like the conies that goe out of their burrowes : for so is the lord to those that pray , the lord is a protection to those that call vpon his name . the very calling vpon his name is a running vnder gods wings , as it were , that is a putting our selues vnder his shadow , but when thou neglectest that , thou wandrest abroad from him . now do we not need protection from outward dangers , from day to day ? doe wee not need to be kept from the inward danger of sinne and temptation ? surely prayer is one part of the spirituall armor , as we see in the 6. of the ephes. in the compleat armour of god , prayer is reckoned vp the last , as that that buckles vp all the rest , saith the apostle , continue in prayer , and watch to it with perseuerance . and you haue the more reason to doe it , because it is not only a part of this armor , but it inables you to vse all the rest , to vse the word , and to vse faith : for prayer stirs them vp all . what is it to haue armour , and not to haue it ready ? now prayer makes it ready . therfore you see christ prescribes the same rule in the 26. 〈◊〉 4. pray that ye enter not into tentation , as if that were the way to secure vs , and to shelter vs , and to keepe vs safe from falling in to temptation . it is a thing i would advise you to , to pray and to seeke to the lord continually . therefore , if wee should vse onely this reason to you , to bee constant in this duty , because it is for your safetie , it were sufficient . you know when a man is as a citty whose walls are broken downe , when hee lies exposed to temptation , he is in a dangerous case . so i may vse this dilema , to you if you haue a good disposition , if you thinke thus i hope i am well enough ; i hope my heart is in a temper good enough , i am not now exposed to any temptation , i feare nothing , make this argument against thy selfe ; why doe i neglect so good a gale , if my heart be so well disposed to pray , why doe i then omit it ? againe , if there be an indisposition in me , why do i hazard my selfe ? what if sathan should set vpon thee , what if the world should set vpon thee , what if a sutable temptation agreeable to thy lusts be offered , art thou not in danger ? and therefore a constant course should be kept in it , we should take heed of being negligent in it . and will a man now professe that hee hopes he is the servant of god , and in a good estate , although he do not pray so much as others , ( we speake not of frequency simply , but of such a performance as is required ) i say , to professe that thou art a servant of christ , and that thou louest 〈◊〉 , and that he is thy husband , and that thou art his servant , and yet thou callest not upon him from day to day , this is an idle thing , it is impossible ; if thou didst loue him , thou wouldst express thy self in calling vpō his name . shal a friend that is but an acquaintance to vs , in whom we delight come to vs , and we are willing to spend many houres with him , and shall we professe our selues to be friends of god , and him to be a friend to vs , and that we delight in him , and yet neglect this duty ? this is a common thing amongst you , when you see a man that meditates all his matters himselfe , or , if he doe open his mind , and tell them to somebody else , it must be such a one as professeth to be a friend to him , now if this friend should never heare from him , nor hee should never speake to him , or if he doe , it is in such a negligent manner , as it may appeare , hee doth not trust him , he doth not regard what hee can doe for him , and he doth it so shortly , that hee can scarsely tell what the businesse is , i say , in such a case , would you not reckon his profession of friendship to be an idle , and emptie profession ? now apply it to thy selfe , those that say they haue communion with god , and they hope their estate is good enough , they stand in good tearms with him , but yet , if they ●…e in any necessitie , for all the matters and occasions that fall out from day to day , either they thinke of them in themselues , or they are apt enough to declare them to man , or if they goe to god , they doe it negligently , they post ouer the matter , so as they haue scarce leisure to expresse themselues and their doings ; doe you thinke hee will take such for friends ? and do you thinke , that this is a true sound and hearty profession ? therefore ( to end this ) i beseech you consider it , and take heede of being remisse , and negligent in it , you see it is a command from the lord , pray continually . and so much for this time . finis . the second sermon . 1. thes . 5. 17. pray continually . not to repeate what hath beene delivered , but to presse this point on vs a little further ( for what is more necessarie , then that wee should keepe a constant course in this duty , since the very life of religion consists in it ? ) i adde this to all i prest in the morning , that if you doe neglect it , it exposeth you to great disadvantage , both for the outward man , and for the inward man , and there are but these two that you need to care for . for the outward man , it deprives you of the blessing ; put the case , you haue never so good successe in your enterprizes ; put the case you haue outward comforts in abundance , yet still the blessing is wanting , and not onely so , but it vncovers the roofe , as it were , and the curse is rayned downe vpon your tables , vpon your meat and drinke , vpon all the endeavours , and all the enterprizes you take in hand . we consider not what we doe , when we neglect this duty , what dangers we expose our selues vnto from day to day : for it is one thing to haue outward comforts , and another thing to haue the blessing with them . besides , consider what losse you suffer in the inward man , when you neglect this duty at any time : for that is ready to be distempered ; and to goe out of order , it is ready to contract hardnesse , to contract soile , spirituall grace is ready to decay . it falls out with mans heart , as it doth with a garden that is neglected ; it will quickly be overcome with weedes , if you looke not diligently to it , and the way to looke to it is constancy in this duty . that is a notable place : iob 154. when eliphaz observed some distēper in iobs affections ( as he apprehended it ) he tels him that the speech he vsed was not comely , but vaine and sinnefull , and what then ? surely iob ( saith he ) thou restrainest prayer from the lord , as if he should say , it is impossible , iob that thou shouldest fall into these distempers , if thou did de●… keepe thy course constantly in this duty , therefore surely , saith he , thou restrainest prayer from the lord ; so it is with vs , let vs restraine prayer from god , and distempers will arise quickly in our spirits , worldly mindednesse will bee ready to grow vpon vs , wee shall be apt to be carnall , we shall forget god , and forget our selues , and forget the good purposes , and desires wee had ; and therefore , that you may keepe your hearts in order , you must keepe a constant course in this duty : for if you doe ( though your peace be interrupted ) this will repaire it againe , it will make vp the breaches againe ; though there bee some distempered affections , that grow vpon vs , yet prayer will compose all . as sleepe composeth drunkennesse : so prayer will compose the affections , a man may pray himselfe sober againe , nothing doth it sooner , nothing doth it more effectually ; and this you shall finde , that as you , eyther omit it , or slight it over ; so you shall finde a proportionable weaknesse growing vpon the inward man , as the body feeles , when it neglecteth either sleepe , or diet , or exercise : therefore , to end this exhortation , let vs bee constant in it . onely remember this ( when wee exhort you thus to keepe a constant course , for which you heard so many reasons in the morning , i say , remember this caution ) that if it be performed in a formall , or in a customary , and overly manner , you were as good to omit it altogether : for the lord takes not our prayers by number , but by waight : when it is an outward picture , a dead carcasse of prayer , when there is no life , no servencie in it , hee regards it not , be not deceiued in this , it is a very vsuall deceipt , it may bee a mans conscience would bee vpon him , if hee should omit it altogether , and therefore when hee doth something , his heart is satisfied , and so hee growes worse and worse , therefore , consider , that the very doing of the dutie , is not that which the lord heedes , but hee will haue it so performed ; that the end may be obtained , and that the thing may bee effected , for which you pray . if a man send his servant to goe to such a place , it is not his going to and fro that he regards , but hee would haue him to dispatch the businesse ; so in all other workes , hee cares not for the formalitie of performance , but would haue the thing so done , that it may bee of vse to him ; if you set a servant to make a fire for you , and he goe , and lay some greene wood together , and perhaps put a few coales vnder , this is not to make a fire for you , but hee must , either get dry wood , or he must blow till it burne , and be fit for vse ; so when your hearts are vnfit , when they are like greene wood , when you come to warme them , and to quicken them by prayer to god , it may be , you post over this dutie , and leaue your hearts as cold , and as distempered as they were before : my beloved , this is not to performe this dutie . the dutie is effectuallie performed , when your hearts are wrought vpon by it , & when they are brought to a better tune , and to a better temper then they were before . if you find sinnefull lusts , there your businesse is to worke them out by praier , to reason the matter , to expostulate the thing before the lord , and not to glue over , till you haue set all the wheeles of your soule right , till you haue made your hearts perfect with god ; and if you finde your hearts too much cleaving to the world , you must wean them , and take them off ; if you finde a deadnes , and vnaptnes , and indisposition in you , you must lift vp your soules to the lord , and not give over till you bee quickened , and this is to performe the dutie in such a manner , as the lord accepts , otherwise it is an hypocriticall performance : for this is hypocrisie , when a man is not willing to let the dutie goe altogether , nor yet is willing to performe it serventlie , and in a quicke , and zealous manner : for hee that omits it altogether is a profane person ; and hee that performes it zealoussie , and to purpose is a holy man : but an hypocrite goes betweene both , hee would doe something at it , but hee will not doe it throughlie . and therefore , if thou finde thou hast●…●…ubbered over this dutie from day to day , that thou performest it in a negligent manner , and perfunctorilie , know that it is an hypocriticall performance , and therefore when wee spend so much time in exhorting you to a constant course in this dutie , still remember , that you must performe it in such a manner , that it may haue heate , and life in it , that it may be acceptable to god , and do good to your own hearts , to bring them to a more holie frame of grace , and to a better temper , then , it may bee you found them in , when you went about the dutie . and if you obiect now , i , but it will cost vs much time to doe this ? indeed , one common cause , amongst the rest , that keeps vs off from the through performance of this dutie is this : but ( to speake to that in a word ) remember this , that the time that is spent in calling vpon god hinders you not in your businesse , though it seem to hinder you , and though it takes so much from the heape , yet indeed it increaseth the heape , as it is said of tithes and offerings , bring them in , and thinke not , that because you ●…en the heape , that you are poorer men , no , saith the lord , it will increase your store , i will open the windowes of heauen , and you shall haue so much the more for it ; so it is true in this case . in other things you see it well enough . you know , the ba●…ting of the horse , hinders not the iourney , and the oyling of the wheele , and the whetting of the sithe , though there bee a stop in the work for a time , yet , as our 〈◊〉 saying is , a whet is no let , and the doing of this is no impediment . secondly , put the case it were , yet is it not the greater businesse ? what is it that you g●… by all your labours , and trauailes ? if it bee riches , it comes not into any comparison with grace , and holinesse , with that riches wherewith prayer makes you rich . but , say it bee some●… 〈◊〉 noble then that , as learning , and knowledge , yet , what is that to the renewing of gods image in vs ? were it not better to spend time to get grace to make vs rich to god ; to make vs to get strength in the inward man , to passe through all varieties of afflictions , in getting that which is the chiefest excellencie of all others : for is not that the best excellencie ? when adam was in paradise , the having of gods image , you know , it excelled all other excellencies in the world and so it doth still , and the more you pray , the more you get of this image : for a man of much praier is alwaies a man of much grace , it much increaseth those spirituall gifts , which are better then al the outward things you can get by your imploiment and diligence in them : therefore , i say , though it doe spend you much time ; yet know ( as christ said to mary ) he that praies much , though he be a great looser in other things , yet he chooseth the better part . last of all consider this , when thou commest to offer sacrifice to god , wouldest thou offer that which cost thee nothing ? if thy continuing in prayer , and spending much time in it should cost thee some disadvantage in thy affairs , and should loose thee that which another gaines , that thou gettest not so much knowledge , as another man doth , thou doest not so much in thy trade , in thy businesse , thou doest not set things in order , as thou mightest haue done ; yet know this , that it is great wisedome to make our service to god costlie to vs ; you know , dauids choise : shall i offer to the lord that which cost me nothing , and therfore he would needes giue the worth to 〈◊〉 the lebusue for that which he bought , and therefore since it is to a good master , that sees what you doe , that knowes what it costeth , and what losse you are at , and withall , that is willing and able to recompence it , why should you shorten this businesse , and post it over , because of other occasions , and other businesse that you haue to doe ? oh , but , a man will say further , i am willing to doe it , but i am vnfit for it , and it may be the longer i striue , the more vnfit i grow . to this i answer , first , in generall , if thou doe it as well as thou canst , though thou do it not so well as thou wouldest , in this case , god accepts the will for the deed , when a man puts his strength to it , when there is no indiligence in him , when there is no lazinesse ( for in that case he will not accept the will for the deed , but ) when a man doth his vtmost , as those that would haue giuen more , and could not , their will was accepted for the deed , in 2. cor. 8. 12. i say , when thou doest what thou canst , when thou sparest no labour to get thy heart vpon the wing , to raise and quicken it , and to inlarge it in this dutie : there god accepts it . but againe , i adde further , there is an vnskilfulnesse in going about this dutie : many times when we are not fit , we thinke to make our selues fitter , by spending time in thoughts , and meditations before , which i denie not but they may be profitable , but yet this i will propound to you that the best way to fit our selues to this duty , when we finde an indisposition vnto it , is , not to stay till we haue prepared our selues by meditation , but to fall presently vpon the dutie , ( i will giue you the reason of it ) because , though a preparation is required for the performance of eues rie spirituall dutie , yet , the remote preparation is that which is intended , and meant , when we say we must prepare : for , if we speake of that which is immediate , the very doing of the dutie is the first preparation to it . for example , if a man were to runne a race , if he were to doe any bodily exercise , there must be strength of bodie , hee must be fed well , that he may haue abilitie , but the vse of the very exercise it selfe , the very particular act , that is of the same kind with the exercise , is the best to fit him for it ▪ so in this duty of prayer , it is true , to be strong in the inward man , to haue much knowledge , to haue much grace , makes a man able , and fit for the dutie ; but , if you speake of the immediate preparation for it , i say , the best way to prepare vs , is the very dutie it selfe ; as all actions , of the same kinde , increase the habits , so prayer makes vs fit for prayer ; and that is a rule , the way to godlinesse is in the compasse of godlinesse it selfe , that is , the way to grow in any grace is the exercise of that grace . it is a point that luther pressed , and hee pressed it out of his owne experience , and this reason he vseth ; in this case , saith he , when a man goes about to fit himselfe , by working on his owne thoughts , now he goes about to overcome himselfe by his owne strength , and to contend with sathan alone , but when a man feeleth an indisposition , and goes to god by prayer , & rests on god to fit him , he takes gods strength to oppose the indisposition , and deadnes of his flesh , & the temptations of sathan , that hinder him , and resists him . therefore you shall find this to be the best way to fit your selues for prayer , namely , to performe the duty . if you seeke to expedite , and devolue your selues , out of your vnfitnes , by the working of your own thoughts , commonly , you involue your selues farther into those labyrinths , and are caught more and more . but this i speake by the way concerning matters of vnfitnes . the maine answer to this obiection is that , which i gaue you before , that if a man doe what hee can , and do it faithfully , and in sinceritie , that indisposition shall not hinder him , but still remember , it must be done , it is not an excuse to vs , at any time , nor ought to be , that wee should omit the duty wholy , vnder pretence of an vnfitnes . thirdly , a man is ready to say againe , but i find many difficulties , how shall i doe to remove them ? the best way hereunto , is the very naming of the difficulties to you , that you may know them , and make account of them ; therefore you must consider this in generall , that , indeede , it is not an easie thing to call vpon god constantly : our misprision of the dutie , our reckoning of it , that it is a more facile , and easie thing , then it is , makes vs more to slight it , and causeth vs not to goe about it with that intention , which otherwise we would , but consider a little what it is . the dutie is very spirituall , and our hearts are carnall , and it is no easie thing to bring spirituall duties , and carnall hearts together . besides , our natures are very backward to come into the lords presence , partly by reason of his great glory , by reasō of his m ty , who dwels in light 〈◊〉 , and our weake eyes are apt to be dazled with it , and partly out of an accustomednes , we are not vsed to it , and therefore wee are ready to flye from him , as beasts that are wilde , and are not tamed to our hands , are ready to fly from vs , so backward is our nature to come into his presence . again , the variety of occasions hinders vs , euery thing keepes vs back ; if a mans heart be cheerfull , it is apt to delight in other things ; if a mans heart be sad , on the other side ; if it bee a slight sadnes , men are ready to driue it away with company , and with sports , and with doing other things , and if the sadnesse be great , we are swallowed vp with anguish of spirit , and then any thing is easier then to pray , as you may see by iudas , it was easier for him to dispatch himselfe , then to goe and call vpon god ; so it is with men , when they haue excessiue griefe , when their an guish of heart is exceeding great : so that , whether a man hath a cheerefull disposition , or a sad , whether the sadnes bee great or small , still you shall finde a difficultie . if we be idle , & haue nothing to doe , our hearts will be possest with vaine thoughts , and , if we bee full of businesse , that distracts vs also , and indisposeth vs , on the other side : so still there are impediments . but there is one great impediment , among the rest , and most common , which is worldly cares , and worldly-mindednes ; worldly cares hinder spirituall prayer , and spirituall conference , and the holy performance , almost , of euery duty , and therefore , if you finde a difficultie in it , looke narrowly , if that be not the cause . againe , another great cause of this difficultie in prayer , of such backwardnesse to it , of such indisposition to it , is , because we doe not well consider the nature of god , we want faith in his power , and in his prouidence we doe not consider , that he hath that disposing hand , which he hath in euery thing , that belongs to vs , in health , in sicknesse , in pouertie , in riches , in good successe , and ill successe : for , if we did see the prouidence of god , and acknowledge it more ; we should be ready to call vpon him , but this want of faith in his providence , that the lord is not seene in his greatnesse , and in his mightie power , this causeth men to be backward to seeke him , but very forward to seeke to the creatures . when we haue any thing to doe , of any consequence , we are ready to post from this man to that man , and from this meanes to that meanes , but very backward , and negligent to goe to god , in prayer , to haue the thing brought to passe , that wee desire , and this ariseth from want of faith , and from ignorance of god , and our not consideration of him . besides , sathan hinders vs exceedingly in this duty : for he knowes of what moment it is , and of what consequence , and therefore he doth as the aramites did , hee fights not against small nor great , but against the king , he knowes it is this duty which quickens euery grace , it is the greatest enemy , which he hath , and if he can keepe vs from prayer , hee hath the vpper hand of vs , hee hath wrested the weapon out of our hands , hee hath disarmed vs , as it were , and then he may do what he will with vs. likewise the sins we commit , especially grosse sinnes , they are a great hinderance to this duty , and keepe from the spirituall , and cheerefull performance of it : for sinne wounds the conscience , it disioynteth , and dismembers the soule , and a disioynted member , you know , is vnfit to doe any businesse ; yea , when the sinne is healed , and forgiven , yet there is a sorenesse left in the heart , though some assurance of pardon should follow , vpon the commission of a great sin , so that , that is another impediment . i must not stand to reckon vp many , we shall find enough by continuall experience . onely this vse we must make of it , that , if the impediments bee so many , and the difficulties that keepe vs from a constant course in prayer , and from the performance of it to purpose , so great , then we must put on a resolution to breake through all , and lay it , as an inviolable law vpon our selues , that we will not alter . let vs thinke with our selues that the thing is difficult , and will cost all the care , and all the intention that may be ; yea , when thou hast ouercome the difficulties at one time , it may be , the next day , thou shalt meet with nevv conflicts , new distempers , new affections , new strength of lust●… , & a new dis position of mind will be on them , and therefore he that will bee constant in this duty , must put on a strong resolution ; as it was the saying of a holy man , one of the holiest men , that these latter times had , that he never went to pray to god , but he found so many impediments , that except he bound himselfe by an vnalterable resolution , that he resolued not to breake vpon any occasion , he could neuer haue kept a constant course in it , or , if he had , hee should neuer haue kept himselfe from a formall , customary performance of it . but i will adde no more , to presse this vpon you , there hath beene enough said , i beseech you consider it . now that which i promised in the morning to doe , which is , that , that doth exceedingly strengthen vs to the performance of this duty of calling vpon 〈◊〉 , of praying continually ( which we are here commanded to doe ) is to remooue certaine obiections , which are in the mindes of men , that secretly weaken the estimation of this truth , and insensible takes vs off , when we marke them not : for , beloved , when we are so negligent in it , surely there is somethin●… that is the cause of it , and if wee could finde the cause , and remoove it , wee could not spend an houre better . the obiections , that are commonly in the hearts of men , are many , i will name to you but these 4 briefly . first , a man is ready to say , what need i spend so much time , and bee so large in the expression of my wants to god , when he knowes them ? i cannot make them better knowne to him , hee knowes them well enough already , and therfore what needeth it ? to this i answer ( in a word , because it is an obiection that hath not much weight in it ) that it is true ; the lord knowes thy wants , but withall , he will haue thee to know them ; because , otherwise , thou wilt not seeke to him , thou wilt not set a price vpon the things , that hee bestowes on thee , thou wilt not be thankefull to him , when he hath granted them , and therefore you shall finde , our saviour christ vseth this very argument , as a meanes to quicken vs to prayer , saying , your heavenly father knowes what you haue neede of , what then ? shall we not therfore pray ? yes , saith he , therefore pray ye the more earnestly , and the more importunately to him : for since he knowes your wants , he will be more ready to heare your requests . i , but , it will be said againe , that hee doth not only know them , but he also means , & purposeth to bestow them : for hee hath made a promise to vs , and his promise i●… firme , and sure , and god is iust , and ●…ust keepe his promise , and when he hath fully purposed it , what needs so much praying to bring it to passe ? i answer , the promises of god are to bee vnderstood with this secret condition annexed , i will doe such and such a thing for you , if you pray , though it be not expressed : and therefore , we see when god promised things in particular , yet still they prayed , and prayed earnestly . when he promised elish that it should raine , yet , wee see , he prayed and contended much in his prayer , when he made a promise to david , that hee would make him a house , yet you know david went to the house of the lord , and sat before him , and made earnest prayer , as is recorded in the 2. of sam. so daniel had particular promise , and yet he prayed , and prayed long . the example of our saviour christ is without exception , who had all the promises sure to him , yet , you see , he prayed , yea , he spent whole nights in prayer , and therefore you must so vnderstand it , that though you haue a promise made , though the thing be neuer so sure to you ; yet it is to be vnderstood with that if you call vpon god. and why the lord would haue you doe it . i shewed you many reasons in the morning , wee will adde this to it . what , if the lord will haue thee call vpon him , though hee purpose to doe the thing , even for this end , that thou maist worship him ▪ for , what is it to worship the lord ? you shall finde this vsuall in the old testament , the people ●…owed themselues and worshipped , or , they 〈◊〉 vpon them 〈◊〉 and worshipped . the meaning is this , to worship god is nothing else , but to acknowledge the worthinesse that is in him . as when you doe worship to a man , you doe vse so much outward demeanor & observance to him , as may acknovvledge a vvorth in him aboue another man : outvvard gesture , that is the outward vvorshipping of god , the invvard vvorship is invvardly to acknovvledge his attributes . novv , you shall see , prayer giues an acknowledgment of his attributes most of any thing : for hee that prayes to god , he doth , in so doing , acknowledge his omnipresence , and his omniscience ; that hee heares that , which the idols of the gentils could not doe , that hee knowes the secrets of mens hearts , that neither men , nor angels can doe : againe , it acknowledgeth his almightie power , that hee is able to doe anie thing ; for that is presupposed , when wee come , and seeke to him . againe , it acknowledgeth his mercie , and his goodnes ; that he is not onely able , but exceeding willing to helpe . againe , it acknowledgeth his truth , that as he hath promised , so , i make account , hee will performe it , when i go , and s●…e to him , in a word , all the attributes of god are acknowledged in prayer . therefore therein you worship him in a speciall manner , when you goe , and seek to him , and pray to him , in so doing , you acknowledge him , yea you acknowledge him to be a lord , and a father , as when we see a childe run to a man , and aske him blessing , when we see him ask him foode , and rayment , wee say , surely such a man is his father ; so this very praying to god , is a worshipping of him , because it acknowledgeth his attributes , and his relation to vs , and ours to him . but againe . thirdlie , it will bee obiected , i but , al●…s , what can the endeavours or the prai e●…s of a weake man doe ? can they change the purpose of almightie god , if he doe not intend ●…o doe this thing for ●…oe , shall i hope to alter him ? for answere to this , i say this , in bein ●…e , that when you doe call vpon god , hee is not changed by your prayers , but the change is wrought in you , as wee haue said to you heretofore , when a physiti●… is sought vnto by his patient , the patient desires him earnestl●…e to giue him such a cordiall , and such 〈◊〉 physicke , that is pleasing to him ; the phisition denies him long , yet in the end , he yeelds vnto it . why ? not because there is anie change in the phisitian , but because there is a change in the patient , he is now fitted for this , before hee was not : so then the phisition yeelds now , whereas before he refused , and yet the change is in the patient , and not in the phisitian , and therefore , beloved , when 〈◊〉 about to striue with god in prayer , when you contend , and wrastle with him ( for so we ought to doe ) when you vse manie reasons to perswade him , you alter not him , but your selues 〈◊〉 〈◊〉 those arguments that you vse , are not so much to perswade him to be ●…e you , as to perswade your hearts to more faith , to more loue , to more obedience , to more humilitie , and thankfulnesse , and that indeed is the reason , why prayer prevailes with god , not that the verie sending vp is that , that prevailes with him , but because a faithfull , and a spirituall prayer puts the heart in a better disposition , so that a man is now made readie to receiue a blessing at gods hands , that before hee vvas not . so that , when you thinke you draw god to you , with your arguments , in truth , you draw your selues neerer to him ; as when a man in a ship pluckes a rocke , it seemeth as as if he plucked the rocke neerer to the shippe , when as the shippe is plucked neerer the rocke : so , i say , wee draw our selues neerer to the lord , and when wee draw neerer to the lord , in prayer , and there is a spirituall disposition wrought in our hearts , by the exercise of this dutie , then indeede the lord drawes neere to vs , to send vs helpe , and to grant our requests , that wee put vp to him , and therefore that you should marke by the way , that any prayer , as it hath a higher pitch of holinesse in affection , and as it hath stronger arguments in it ; so it is a better prayer ; not because this prayer shall prevayle with god more , or , that the excellencie of this prayer should moove him , but because this pitch of holie affection , and strength of argument workes vpon your hearts : for the strength of arguments mooues your vnderstanding , and the holinesse of affection puts your will in a frame , and so disposeth your hearts , and fits you as the 〈◊〉 , we spake of before , is 〈◊〉 when the physition is willing to giue the thing hee desired . but the last obiection , which indeed is more then all the rest , is this . a man is ready to say , we see there are many men , that doe not call vpon god , and yet enioy many mercies : it may be , a man can say with himselfe , when he did not vse to pray , hee had health , and sleepe , and protection ? againe , on the other side , he hath prayed for such and such things , and yet they haue not bin granted ? so this obiection hath two parts , that a man hath obtained blessings , without prayer , and againe he hath prayed , and yet hath not obtained the blessings he sought for , at the lords hands . for answer to the first , that men doe obtaine many blessings that doe not pray ( as how many young men are there , and old men too , that haue health , and wealth , and peace , and libertie , and abundance of all things , and yet , eyther they 〈◊〉 not to god , or , if they doe , yet not in a holy and spirituall manner ) and therefore this obiection had need to be answered , and therfore i answer brieflie . first , though they haue these blessings , yet they haue them 〈◊〉 , they haue no promise of them , they cannot build vpon them , whereas they are sure mercies to the righteous man , he can build vpon these blessings : for hee hath a father to goe too , whose loue he knowes , and hee hath sure promises to build on ; the other , though he hath them , yet he is in a slipperie place , when hee inioyes them ; it is an accidentall thing , he hath them from the hand of an enemie , and he knowes not how long he shall enioy them . but i answer again ( which is the chiefe answer to this obiection ) that there is a great deale of difference betweene hauing blessings , through the providence of god , and betweene hauing them from the mercie of god , and by vertue of his promise , and out of his loue to vs in christ iesus . a naturall man may haue many blessings of god , ( so god said that he made ieroboam a king , he gaue him a kingdome , and many such passages we shall find , when men come vniustly to them , as he did to the kingdome , yet god , saith he , did it , that is , it was by his providence ) and yet he hath them not in mercie : for if thou hast these blessings , health , and sleepe , and successe in the enterprises , from day to day , and yet thy hart tells thee within , that thou hast not sought them at the lords hands , as thou oughtest , i say to such a man ( and marke it ) it were better for him that he should want them : for certainely , when hee hath them , in this manner , he hath them without a blessing ; yea he hath them with a curse , and so were better be without them ; as it had been better for ab●b to haue been without his vineyard , and as it had beene better for 〈◊〉 to haue gone without his reward , that hee had of n●●man the 〈◊〉 ( for you know hee had the ●…eprosie with it ) it had beene better for the children of israel to haue gone without their 〈◊〉 : for you know the curse that followed , death wet along with them ; so when a man shal haue peace and prosperiti●… , and abundance of all things , without seeking them at the lords hand●… , from day to day , i say , he were better to haue wanted them : for there goes death together with them . it is said plainely , that case 〈◊〉 the 〈◊〉 ( that is to say ) this very prosperitie , this ●…riuing ( notwithstanding a neglecting of prayer , and of holy duties ) i say , it carries death along with it , as the obtaining of the vineyard , brought death to achab , the getting of the kingdome was the destruction of i●…roboam ; and therefore men haue little cause to comfort themselues with this , that they enioy many blessings , and neuer pray for them . but , to answer this point more fully , i say many blessings are bestowed vpon men , not for their owne sakes , but for the churches sake . a man may haue strength of bodie , hee may haue great gifts of mind , he may haue great successe i●… vsing those gifts , he may bring great enterprizes to passe , so that you may truely say , the hand of god is with him , all this may bee done not for his sake , but for the sake of the church , and glory of god some other way , that hee might doe some service ; as you see , it is plaine lie said of cyrus , isa. 45. 4. speaking there of cyrus , saith the lord there , for 〈◊〉 my seruants sake , and for israel mine elect sake i haue called thee by name , and haue giue 〈◊〉 thee this great power , and all this great successe although then thy selfe haue not knowne me . ( marke ) cyrus was a most prosperous man , gods hand was mightie with him , and yet all this was not for his owne sake , but for the churches sake : so you may thinke it is , when men prosper , many times , it is not for their owne sakes , but to fulfill some other end of gods providence , and therefore , marke this and keepe it for a rule , if thou prosper in thy enterprizes , if thou inioy wealth , and peace & aboundance of all things , and know that thou doest not seek to god , from day to day , that thou keepest not thy heart right and strait , and perfect before him , thou doest not call vpon him , in a holie , and spirituall manner , certainely it is for one of those causes , thou hast it without a blessing , and with a curse , thou hast it for other ends , and not for good to thy selfe ; and therfore thou hast it very vncertainelie , it may bee tooke from thee , thou knowest not how soone ; yea , and this thou shalt be sure of , that it shall bee taken from thee then , when , of all other times , it will be vnfittest for thee : as a theefe comes at a time when men least looke for him ; so destruction comes suddenly vpon these men ; god cuts them as a man , when he would haue trees to die , hee lops them in that season , that of all others is the vnfittest , when the sappt is in the tree , when the lopping will cause them to vvither , so the lord vvill strike them in such a season . it is quite contrary with the saints , hee cuts them in due season , he lopps them in due time that they may grow the better for it , it is good for them . but now for the other part of the obiection it may be , many among you now are ready to say , i haue prayed for such and such things , and i haue beene earnest , and yet the lord hath denied me : my beloved , if we can satisfie this obiection , we shall then take this impediment away , that we propound in this obiection , that hath these two parts . therefore to this i answere . first , if thou hast not beene heard in thy prayer , consider , if thou hast not prayed amisse ; it is a common fault among vs , when wee haue spent much time in prayer , & , it may be , we haue spent time in fasting , & praying & the thing is not granted ; we presently lay it vpon the lord , that hee hath not heard , when many times , the cause is our not praying , as we ought , it may be thou hast been very earnest , and therfore thou hopest thou hast done very well : i tell thee , thou maist be very earnest , and importunate with the lord , when it may be no more but a naturall desire , when a man hath neede ●…o bee directed in a difficult case , that much concernes him ; when hee hath neede to bee extricated , and taken out of such a difficultie , and strait , wherein he is involved , when hee hath neede of successe , in such an enterprise , or any thing of that nature ; i say , a man may bee earnest with the lord in such a case , and yet his prayer may bee amisse , it may not be a spirituall prayer , it may not bee an expression of holie desires to the lord ; for they onely prevaile with him , not that the naturall are excluded ( that is not my meaning ) for they may adde vvindes to the sayles , though holinesse may guide the rudder , and keepe the course , and make the sterage , yet naturall desires may make vs more importunate , and may adde much to it : therefore , i say , consider thy prayer . consider againe , when thou hast sought so earnestly to god , whether it be not to bestow it vpō thy lusts , as the apostle speakes , iam. 4. 3. when thou hast a businesse to be performed , it may be , thou art earnest vvith god , but hast thou not an eye to thy owne glorie , to thine own praise and credit in it ? when thou wast earnest for health , was it not that thou mightest liue more deliciously ? when thou desirest vvealth , and successe in thine enterprizes , that tend to mend thy state , is it not out of some ambition ? you know , that desire is condemned , if any man will be rich : is it not a desire of greatnesse ? would you not bee somebodie in your place , and set vp your house and family ; such things indeed god bestowes vpon men , but to haue our desires pitched vpon them ; and to pray in that sense for them , is amisse ; and my rule for it is in the first to timothy , the sixt chapter , the ninth verse : if any man will bee rich , &c. that is , when a man desireth excessiuely , when he desireth more then food , and rayment convenient for him ; now the naturall affection is degenerate into a lust : for when anie affection exceedes , it ceaseth to bee an affection , and begins to be a lust , and therfore where it is said , if any man will be rich &c. it is said after , it is a lust . but , you will say , how shall a man know , when he prayeth to bestow that , which he prayeth for , vpon his lusts ? i answer , if a man consult with his owne heart , & deale impartially with himselfe , he may know vvhat his ends are ; but , if you cannot find it out , that way , you may know it by the effect , you may know it by the bills you bring in . what is the expenc●… of the things god hath bestowed on you , when hee hath put a price into your hands ; consider , how you bestow it . if a steward haue a great summe of mony , that his master hath trusted him vvith , and his bills be , that he hath bestowed so much in riot , so much in fine apparrell , &c , but there hath beene but so much bestowed for his masters advantage , it is an argument hee hath spent it ill : so , when we see , there hath been so much health spent , so much time , and so much strength , in following our owne plots , and our owne worldlie businesse , without respect to god , not serving god , and men in our calling , as vvee should doe , and that there hath beene little time bestowed in praier , in reading , in making our hearts perfect with god , in taking paines vvith them , from day to day , i say , if wee looke vpon this bill of expenc●… , and consider how vvee haue bestowed our time , our health , our strength , our wits , from day to day ; and our speech ( for that is one price , that we haue in our hands , by vvhich we may doe good , it is as a bucket by which wee may draw from others , and likewise it is a spring , and fountaine , wherewith we may feede others , with the waters of life ) consider , how wee haue laied out all these things , and by that wee may know , how we are disposed to vse the blessings , we seek for at gods hands , whether we seek them to bestow them vpon our lusts , or to spend those gifts to our masters advantage ; and , if we find we doe it for our owne lusts , in this case , i say to you go and amend your praiers , and god will amend your speeding . wee must doe in this case , as an angler doth , when he hath throwne the bait into the river , if it stay long , and catch nothing , hee takes vp the baite , and amends it , and when hee sees it is well , he then continues , and waites : so we must doe in this case , if thou praie , and praie long , and haue not obtained the thing thou praiest for , looke diligentlie to thy praiers ; see whether they be right or no , if they bee not , amend thy praiers , and god will amend his readinesse to heare thee ; if thou finde , they bee sincere and heartie , mingled with holie desires , and not with carnall , and corrupt affections , then , let the baite lie still , that is , continue to praie , and to vvaite , and the lord vvill come in due time . but this is not all , though that bee one thing , when thou art not heard , consider , if thou hast not praied amisse ; it is a common fault amongst vs , when we succeede not in anie thing , we attribute it to many other things , but not to our remisnesse , and carelesnesse in seeking to god : if a man want sleepe , if he finde sicknesse , and weaknesse , and distemper of body , he thinkes that he hath eaten amisse , and considers not whether he hath prayed amisse ; if a man haue miscarried in his businesse , he begins to thinke , whether hee haue not beene improvident , whether he hath not dealt foolishly ; whether hee hath not omitted such and such meanes , as hee might haue vsed , hee neuer thinkes whether he haue prayed amisse ; and that indeede , is the cause of our miscarrying , and not commonly the thing , which we attribute it vnto : for though god be not the immediat cause , you know hee is the great cause ; there is no ill , that he hath notdone ; and that which moues him is alway grace , and sinne ; that which moues him to doe vs good , is our obedience to him , that which moues him on the contrary , is neglect on our part . but , to answere further , suppose thy prayers bee right , yet , thou must consider this , that , when thou thinkest thou art not heard , thou art oft times deceiued , and therefore , you must rectifie that misconceit . as for example , sometimes , when we would haue the thing in one fashion , god bestowes the same thing vpon vs in another ; and therefore thou maist be deceiued in that : it may be a 〈◊〉 prayes earnestly , that he may haue a strong ●…dy , to do god service withall , it may be , that sicknesse of body makes him doe him better service , because it keepes him in more awe , it weanes him more from the world , and makes him more heauenly minded : you know the case of paul , hee would faine haue had that lust taken away that is spoken of 2 cor. 12. 9. and why ? surely the thing hee would haue had , was to haue his heart in a holy , and right frame of grace ; now , though paul had it not that way , that hee looked for it , yet he had it another way , the lord increased in him the grace of humility by it ; hee saw his owne weaknesse , and the power of christ the more ; and when this was discovered vnto him hee was content . it is all one , whether a man bee preserved from the blow of an enemie , or haue a helmet given him to keepe it off ; it may be a man prayes for money , and for estate : if god provide meate and drinke , and cloathes immediately , in stead of this , is it not all one ? it may be another would haue a greater degree of conveniencie , for his dwelling house , and many other things : if god giue him a body able to endure that , which is more course , all is one ; as if hee were provided for more delicately : it is all one , whether a phisitian quench the thirst of his patient by giving him beere , and drinke , that is comfortable vnto him , or by giving him barberries , or somewhat else , that will doe the thing as well . it is all one , whether the lord keepe an enemie from doing vs hurt , 〈◊〉 ●…at hee giues vs a strong helmet , a buckler , to keepe off the iniury from wounding of vs●… i might giue you more instances , though the lord give thee not the thing in the verie manner that thou vvouldest haue it , yet hee vvill doe it in another manner . secondlie , as wee are deceived in the manner , so we are deceiued in the meanes oft-times , in seeking to god. when a man praies , he pitcheth vpon such a particular meanes , and thinkes verily that this is the , way , or none ; it may bee , the lord will finde out another way , that thou diddest neuer dreame of ; paul prayed to haue a prosperous iourney to rome , hee little thought , that when he was bound at ierusalem , and posted vp and downe from one prison to another , god was now sending him to rome , yet he sent him , and sent him verie safe with a great companie attending vpon him , he sent him it may bee in a better manner then hee himselfe would haue gone , and yet it was by such a meanes , as hee could neuer dreame of ; also you know , 〈◊〉 the a●…rian , he had pitched vpon a particular meanes , he thought the prophet would haue surely , come forth and haue laied his hands vpon him , but to goe and wash in 〈◊〉 , he thought his labour al lost , and the request which hee made to the prophet to no purpose ; for it was a thing that hee never thought of , it was a weake and poore meanes that hee made no account of , yet that was the meanes that god ●…ded : so i say , wee o●…t deceiue our selues , ●…itch vpon such particular wayes , and when these faile vs , and when wee haue prayed , that these meanes might be vsed , and god doth not vse them , we thinke presently , we are deceived . ioseph thought verily pharaohs steward should haue beene the meanes to bring the promise to passe , and after that , pharaohs butler , he vsed as a meanes , hee desired him to remember him , & yet all this was not the meanes , but another , which he never thought of , which was a dreame of pharaohs : the like was in the ●…se of mordecai , deliverance came a strange way , a way that mordecai never imagined . abraham thought verily , that ismael had beene the sonne of the promise , but god tells him he was deceived , isaac was the sonne , in whom hee would make good the promise . so the israelites thought that moses should haue delivered them ; that it should haue beene presently true , that the yoake of bondage should haue presently beene taken off from them , but we see , god went another way to worke , he sent moses away , into a farre countrey , and the bondage was exceedingly increased vpon them . so that they thought they were further off now then ever they were before ; but , in truth , they were nearer : for the increase of the bondage , increased pharaohs sinne , and made him ripe for destruction : againe , it increased the peoples humility , it made them to pray harder , and to cry more servently to god for deliverance , and so it made them more fit for it ; and at the last , moses was more fitted to be a deliverer , after hee was so long trained vp , and was so much humbled ; so that when god seemes to goe a cleane contrary way , yet it is the next way , to bring it to passe . 〈◊〉 , it is a common thing with vs , we pitch vpon a certaine particular meanes , we thing such a man must doe it , or such a course must doe it , when the lord intends nothing lesse . and the reason often is , because , if we should haue deliverance , many times , by such meanes , by such men , and by such wayes , we would attribute too much to the meanes : therefore , we see , when 〈◊〉 had a great army , the lord would not doe it , it was too great for him , and therefore we see to what a small number he brought it : so , oft times , men thinke , oh if i had such a mans helpe ▪ or if i had such a meanes , it would doe the thing , it vvould bring the enterprise to passe : when we make too much account of it , the lord , it may be , casts away that , which seemed most probable , and ( even as hee doth most of his workes , as he builds his owne kingdome by the most foolish , and improbable meanes of all other , so ) often hee doth our businesse by such meanes , that we least dreame of : therefore be not discouraged . suppose we pray , that such a great prince should raise the churches , that such a wa●…e , that such an enterprise , and proiect may doe it ; put the case the lord will not doe it so ; are vvee then presently vndone ? and is there no helpe , because such a battaile is overthrowne , because such a king did not succeede , because such a generall had not successe , acc●…ng to our expectation ? it may be , that is not the way , the lord will helpe the church after another manner , that vvee dreame not of ; and so for a mans selfe , hee hath businesse to bee done , or hee is in distresse , and would haue deliverance , and hee thinkes , this is the vvay or none , and therefore hee is earnest to haue it done : novv it is good , in this case , to leaue it to the lord , to make our requests knowne to him ; and , when wee haue done that , to bee no further carefull , but leaue it to the lord , to doe it his owne way : he is skilfull . if you take a skilfull workeman , and say no more to him but thus : sir , i pray you , doe mee such a thing , if it were the bringing of water , or the setting vp of a building , it may bee , hee will goe away to worke , that thou knowest not what it meanes , and yet thou wilt trust him : why then wilt thou not trust god , and suffer him to goe his owne way ? and , when thou art crossed in that thing , wherein , it may be , of all others , thou wouldest not bee crossed , it may bee , it is the best way of all other to bring the thing to passe , that thou desirest . againe , as wee are deceived in the manner , and the meanes , so likewise wee mistake the time : it may bee the lord is willing to doe the thing , but not in that time , that thou wouldest haue him : when a man prayes to bee delivered from such a trouble , and such a distresse , and affliction , hee thinkes the time very long , and saith , he●… is not heard , because hee is not delivered presently ; wee would all haue the smarting plaister presently tooke off : but the lord is wiser then wee , ( as the phisitian knowes what belongs to the patient better then himselfe , ) though hee doe it not presently , yet hee will doe it : therefore say not , thou art not heard , thou must take heede of taking delayes for denialls ; the lord will deferre to doe the thing , yet hee will doe it , and doe it in the best season : for this is a generall rule , gods time is the best time . when thou commest to pray for a thing , thou wouldest haue it done presently , and thou thinkest it is the best time , all the controversie betweene god , and thee is , which is the fittest time to haue it done ; thou thinkest , it may bee , presently ; god , it may bee , will doe it a yeare hence , surely hee is the best chooser , and wee shall finde it so : and therefore bee content to waite his leisure ; hee hath many ends , in deferring it , it may bee , to trie thy faith , ( as hee did the faith of the canaanite ) and therefore hee would not heare ; it may bee to increase thy holinesse , to put thy heart into a better temper , and therefore hee deferres longer : hee meant to doe that for iacob , that hee did , yet he suffered iacob to wrastle all night , and yet he would not doe it , till the instant of the morning appeared : so it was with daniel , the answere went forth when hee began to pray , yet hee would 〈◊〉 him instant , and continue in prayer ; so , i say , the lord hath many ends why hee deferres , let vs bee content to take his owne time . last of all , consider this , when thou seekest to the lord , to haue any thing done , it is possible , that it may crosse some other passage of his providence ; and in this case thou shouldest be content to bee denied . but , you will say , why may not both bee accommodated ? i answere , so they shall , though thou se●… not how ; it is not with god , as it is with man : if a man doe a good turne to one , if two become petitioners , hee must needes doe an ill turne to another , but god composeth all for the best . as for example , david desired much to build a temple , the lord had another end , hee had resolved in his providence , to make salomon the builder of it ; indeede this was much better for david : for what more had david gotten , if hee had done it ? the lord gaue him as full a reward , as if hee had done it : for hee tells him , that for that purpose of building him a house , hee would build him a house : so●… david hath his end , to the full , though salomon built the temple . so for israel , the lord kept the canaanites among them , but it was for their profit : there are some passages of gods providence , that if wee knew , wee would yeeld to this , that it were better , that it should bee so , then otherwise , and therefore it is better , in some case , that wee should bee denied . ' and so i conclude for this time . finis the third sermon . 1. thes . 5. 17. pray continually . novv vvee proceede to that vvhich remaines , something more vvee might adde , for the ansvvering of this , for the time of gods granting our petitions , and for the measure , vvee touched it the last day a little . for the time , wee are deceived ; in that vvee thinke , vvhen god deferrs , he denies ; for many times god deferrs for speciall reasons , and yet he grants the request , in the fittest time for vs , as the phisitian knovveth the fittest time to giue the patient phisick of one kinde or another ; and in this wee must yeeld to god ; as hee doth all his workes in the fittest time , so he grants our petitions in the fittest time ; there is an appointed time for any deliverance to be granted , for any blessing , for any comfort , that wee neede , and haue at his hands . now , if our selues were iudges , wee would haue things done for vs in the most convenient time , we would haue the smarting plaister pulled off , before the wound bee healed , whereas it is i●… best for vs to haue it kept on : bel●…ved , you shall finde , that god divides betweene sathan , and vs , in this case , as we see rev. 2. 10. sathan shall cast some of you into prison , and you shall be there for ten dayes : it was not so long as sathan would haue had it , it may be , he would haue had it ten and ten too ; nor againe , it was not so short , as they would haue had it , but god sets downe the time betweene them both , and therefore we must rest vpon him , and thinke that many times there is great reason , why we should be deferred when wee aske things at his hands , and you shall finde hee deferres for one of these causes , for the most part , sometimes , for the tryall of our faith ; as , wee see , he deferred to grant to the woman of canaan , although he did meane to grant her request , yet he deferred long , that hee might put her to the triall ; and , you see , shee was no looser by it , but when she held out in her prayers , she had her request granted to the full . sometimes , he deferres to grant it , that wee may be more humbled : as you know , paul prayed earnestly , but god tolde him , that he would deferre him , because he needed more humility : so he deferred to grant the request , that the men of beniamin put vp to him , when the cause was iust , and god intended to helpe them , yet they fell before their enemies twice , though they fa●…ed , and prayed , his end was , as we see in the text , that they might be more humbled , that their hearts might be more broken , that they might be more fitted to receiue it . againe , sometimes god deferrs , that we might bee more able to vse those blessings that hee meanes to bestow vpon vs : so hee deferred to raise ioseph to preferment : so he deferred to bring david to the kingdome , that those afflictions that they indured might the better fit them to enioy so great prosperity , as he had provided for them afterwards . and lastly , he deferrs that he might set a higher price vpon his blessings , that hee might inhaunce the price of them ; as the fisher drawes away the bait , that the fish might follow it the more ; so god withholds blessings , that we might haue a greater edge set vpon our desires , that we might pray harder for them , that we might prize them more , when wee haue obtained them . now , as he doth thus for the time , and as we are often deceived in the time , in taking delayes for denialls ; so likewise wee are often deceived in the measure ; many times god grants the things that wee would haue , but , because wee haue not so large a measure as we expect ; therefore we thinke we haue not it at all , and that the lord hath denied vs our prayers , when indeede he hath not : for a lesser measure , many times , may serue as well as a greater ; as god saith to paul , my grace is sufficient for thee ; though the temptation doe abide vpon vs , if there be sufficient grace to keepe vs in a continuall conflict , and warre against it , if there be sufficient grace to obtaine pardon , to vphold , and to comfort vs in it , it is sufficient , it may bring vs to heaven , we haue a deliverance from it , even when wee seeme not to be delivered ; though we haue not so full a victory , as we would haue , yet that grace may be sufficient . you shall see this almost in all the things we haue occasion to request , at gods hands , that a lesser measure may serue as well as a greater . take it first in outward things . a little wealth may serue , as well as great revenues : as in psal. 38. 16. a little that the righteous hath is as much as great revenues to the wicked ; because a little , when god shall fill it with his blessings , it shall serue the turne as well ; but , if a man hath great revenues , and god blowes vpon them , and leaues an emptinesse in them ; if a man haue great revenues , if he haue great outward comforts , yet , if there be an emptinesse , if there be a vanity in them , if they be as the husk , without the graine , as the shell , without the kernell , as they are often ; though there be a great bulke , and they seeme very fit to comfort vs , yet they will doe vs little good ; whereas a little , on the other side , will doe much good : for in this case it is as it was with manna , those that had little , yet they had sufficient , and those that gathered over , yet they had never a whit ●…he more , that is , for their vse and comfort ; you know , the little , that daniel had , it nourished , and strengthened him , as much as the great portion of the kings meat , that others had ; and therefore a little , in this kinde , may serue as well as much . and so likewise , a little grace may be so vsed , and improved , that it may inable you to doe much , it may preserue you from sinning against god , as well as a great measure : for the confirmation of this looke to rev. 3. 8. which is a notable place for this purpose , it is said there to the church of philladelphia , thou hast a little strength , they had but a little strength , and yet you see there what that little strength did : thou hast but a little strength , and yet thou hast kept my word , and hast not denied my name : there were but two things for them to doe , to keepe his word , and to be kept from running out to the denial of his name , and other sinnes : now the little strength they had , was sufficient for these ends : so that , we see , hee findes no fault with that church ; other churches , that had more strength , it may bee , they fell into greater sinne●… : but this is a rule which is true , you will finde it true in all observation , through the scriptures , that , sometimes , those that haue great grace , yet they may fall into great sinnes , that they may be subiect to some strong prevailing lust ; as david , you know , had great grace , and yet , we see , hee was subiect to great sinnes together with it . and againe , a man may haue but a little grace , and yet that little grace may bee so ordered , and husbanded , and improved , that that little grace may keepe him from sinne , more then the other : this must bee warily vnderstood , not but that great grace enables a man to doe greater workes , then the other ; it enables a man , in the ordinary course , to resist greater temptations , more then lesse grace , but yet , ( i say for our comfort , that ) though a man haue but a little strength , yet , a●… it is said there in the same place , rev. 3. in that little strength , i haue set a doore open to thee , it opened the doore of heaven wide enough , so that no man could shut it . and as we say for grace , so like wise for gifts , smaller gifts , meaner gifts may serue the turne , many times , as well as greater gifts : for , you know , a little finger , a small hand may serue to thread a needle , as well as a greater , and , it may be , will doe it better ; for , in the church there are varieties of operations , and variety of functions , and meaner gifts may serue for the discharge of some operations , of some services for the church , as well as greater . and therefore , as there are variety of functions , so there are variety of members , some stronger , some weaker , and the weaker may serue , in some cases , as well as the stronger ; a little barke may doe better in a small river , then a greater ship ; so a man that hath but meane gifts may serue meane capacities , as well as greater , and better : and therefore thinke not that things are denied . when the thing is granted , not in such a measure . and lastly , to bee faithfull in a little gift will bring as great a reward , as to be faithfull in greater : thou hast beene faithfull in little , may make a man ruler over much , and may bring a great increase of the talents after . therefore let not a man be discouraged , if he haue not so great a measure as others haue : so likewise if a man desire patience , and strength to goe through all variety of conditions , through all the troubles hee meetes with : sometimes the lord layes a great burthen . vpon a mans shoulders , and giues him great strength to beare it ; sometimes againe he giues but a little strength , but then hee proportions the burthen to it ; and is it not all one , whether the burthen be great , and the strength answerable , or the burthen be lesse , and the strength little ? sometimes he takes away calamity , sometimes he layes it vpon a man , and giues him as much strength as will beare it , and that is as good , as if it were removed ; else , what is the meaning of that , you shall haue an hundred fold with persecution , but that you shall haue so much ioy , and strength in persecution , that it shall be all one as if you wanted it ? so we see heb. 5. 7. when christ prayed for deliverance , in that great houre of triall , the text saith , he was heard in the things hee feared , and yet , we see , the cup did not passe from him , because hee was strengthened to beare it , and so it is in this case ; and so much shall serue for a full answere to that , that we be not mistaken in iudging our prayers not to be heard when they are heard . and now , beloved , what remaines , but that we set out selues to the duty , to doe that we are exhorted vnto here , namely , to pray continually , that is , to pray very much , to keepe , at least , a constant course in it ; for , if we doe neglect it , we doe but ●…ob god of his mercies , wee take them without his leaue . againe , we are guilty of the sin of vnthankfulnesse : for we ought to giue thankes in all things : againe , we neglect his worship ; for you know prayer is a part of his worship , and the neglect of it from day to day , or at any time , when we omit it , is a neglect of that worship , and seruice we owe vnto him . againe , we suffer sin ●…o lie vnforgiven , which is very dangerous , we depriue our selues o●… blessings , and bring a curse vpon our selues , and we suffer our hearts to grow hard , and to be distempered : for , from our neglect of prayer comes that deadnesse of spirit , that worldly-mindednesse , and vnapt●…esse to pray , to heare the word , and ●…o keepe the sabboth ; what else is the reason of it , why those that haue bee me forward , and zealous professours , in former times , haue lost their light , and are fallen from their place ; i say what is the reason of it , when they were sometime servent in spirit serving the lord ? that fire was not kept aliue with the fuell of prayer ; and when they declined from that pitch , from that degree of faith , which they had obtained , you shall finde it commonly to arise from remisnesse in this duty : therefore we say to such , repent and amend , and doe your first workes ; that is , vse your former diligence , renew that , and that will renew grace , and strength againe : therefore take heede of being negligent , and remisse in this duty . we haue great cause to be incouraged to it , for there is not a faithfull prayer that wee make shal be lost , but they come vp into remembrance ; and therefore you must consider with your selues , not onely what you doe for the present , but what stock of prayers you haue layed vp ; you know a man may haue much , in bils , and bonds , as well as in present money ; so there is a certaine stocke of prayer , a certaine treasure layed vp , that shall not be forgotten . the husbandman lookes not onely vpon the graine that hee hath in his garner , but he lookes vpon that which is sowne , though it be out of his hands , yea he reckons that the better of the two ; so those prayers that haue beene sowed , it may be , many yeares agoe , are such as will bring in a sure increase : therefore let vs be exhorted to be constant in this duty , to be frequent therein , to continue in it , watching thereto with perseverance . and now we haue dispatched this , wee will come to answere some cases of conscience that fall out in the performance of this duty , which are divers . first , this is one ; what shall a man iudge of his prayers , when they are accompanied with wandring thoughts , whether those prayers are such as god wholly refuseth , or what he is to doe in such a case , when he is subiect to wandring thoughts , to vanity of minde , and distemper in the performance of that duty ? to this i answere , that wee must distinguish of the cause whence these wandring thoughts a rise . sometimetimes they arise , not so much from our owne neglect , as from weaknesse , from temptation : and in such a case , god layes them not so much to our charge : as , for example , one that aymes at a marke , and doth his best to hit the marke , yet , if hee hath a hand , or an arme , that hath the palsey in it , or if one iogg him while he is about it , the fault was not so much in him , it was not want of good will to doe it , nor want of diligence ; but , either it is his weaknesse , or it is an impediment cast in by another : so it is in this case , this wandring of minde proceeds from a naturall infirmity , and imbecillity that hangs vpon the nature of man , which is not so able to keepe it selfe close to such a spirituall businesse ; and thy god considers : for he is wise , and kno●…es that we are but flesh . when a weake servant goes about a businesse , though hee doe it not so well as a stronger , yet a man is wise to consider , that the servant is but weake : the lord considers the naturall weaknesse that we are subiect vnto ; and he deales mercifully with vs , in such a case : for herein a man is as one that hath a bow in his hand , but he hath a palsey arme , and therefore he cannot keep it steddy , though he haue a min●… to doe it . but the other case is , when he is iogged in his shooting by another , that is , when sathan interrupts him , when he is diligent to hinder him in such a dutie ; in this case , god chargeth it not vpō him , and doth not cast vs off , nor reiect our pray ers , because of that : but , on the other side , when this wandring of minde shall rise from meere negligence , on our part , from profanesse , from want of reverence , because we doe not intend holy duties as we ought , we come not to them with that conscionablenesse , with that carefulnesse as we should doe ; in this case now , it is a great sinne , this moues the lord to anger , when we performe the duty in that manner , when we doe not so much as set our selues about it with our strength , but suffer our mindes to wander without any resistance . or secondly , when we our selues be the cause of it by admitting of loose thoughts , by suffering our selues to be worldly minded , by suffering an indisposition to grow vpon vs , and not labouring to resist it , and cast it off againe . you know , when an instrument is out of tune , if the lesson be never so good , that is played vpon it , yet it is vnpleasant because the instrument is out of tune ; and whose fault is that ? so , when thou commest to god , and sufferest thy heart to be distempered before and doest not looke to keepe it in order ; that i●… thy sinno , as well as thy profanes , and neglect in the very time of the performance : and , by this you may 〈◊〉 , how to iudge of wandring thoughts in the performance of this duty , and likewise you may see how to prevent them : the way to prevent them , is to keepe our hearts in tune before , to haue them ready , as , the wise man hath his heart at his right hand , that is , he hath it ready when he hath it to vse . when a man is to vse his horse , he doth not suffer him to runne vp and downe in the pastures wildly , but will haue him vnder bridle ; so we should keepe our hearts in frame , that they may be ready to doe vs service in such a holy dutie , when wee haue neede of them . secondly , we must be diligent , when we come to performe the duty , that , though our mindes doe wander , yet we may be ready to recall them presently , to set our selues to it with all diligence : so much for answering of this first case . the second case is , what a man is to doe , when hee findes a great indisposition to prayer , such a dulnesse , and deadnesse in him , that hee knowes not how to goe about the duty , and hee thinkes , if hee doe it , it were as good bee vndone . to this i answere briefly , that in all such cases , a man is bound notwithstanding to performe it , let his heart bee never so much out of temper , let there be never so great a dulnesse , and deadnesse of spirit vpon him , yet hee is bound to doe it . but you wil say , why , but i am altogether vnfit . i answere , that a man by setting himselfe vpon the worke , shall gather a fitnesse , though he were vnfit at the first : you know , members , that are benummed , yet by vsing them , they get life , and heate , and come , in the end , to bee nimble enough ; so it is with the heart , in this case , when it is benummed , the very vsing of it makes it fit for the duty : you know , wood , though it bee greene , yet , if it be long blowed , at the length , it will be dry , and take fire ; so it is with the heart , a man may be long about getting it on the wing , yet , with much adoe , he may doe it , and therefore he ought to doe this duty in such a case ; yea , so much the rather , because there is never more neede of calling vpon god , then at such a time : for then a man lyes most exposed to temptation , then , if any sinne come , he is ready to bee overtaken with it , he is vnfit for any thing ; and therefore , if ever he haue neede to call vpon god it is at that time . but you will say , it may be , god will not accept it ? i answere briefly , if a mans heart be so indisposed , that , when he hath done all he can , yet hee can get no life , hee can get no heate in the performance of such a duty , yet god may accept that prayer , as well as that which is most servent : and that you may vnderstand this aright , you must take it with this distinction : this dulnesse , and deadnesse in prayer , it comes from one of these two causes . one is , when god withdrawes his owne spirit , that is , withdrawes not his spirit altogether ; ( for there may be a helpe , when we perceiue it not ) , but when hee withdrawes the liuelinesse , and quicknesse of his spirit , and in this case , if wee doe our dutie , if wee doe the best wee can , the lord doth accept it , though hee hath not vouchsafed such inlargement of our hearts , though hee haue not powred out his spirit vpon vs , in the performance of the dutie , as at other times , but he giues a secret helpe , that perhaps we feele not , nor perhaps is so great as at other times ; yet i say , when it ariseth from his owne withdrawing of that fitnesse , & we are not negligent , but we doe our best , in this case , god accepts the will for the 〈◊〉 , as wee haue often said to you : that rule alway holds good , when the impediment is such as we cannot remoue , when the dulnesse of spirit is such as it is not in our power to remoue , when wee haue vsed our vtmost diligence , in that case it is no hindrance : and therefore it is a great comfort vnto vs , that we haue vsed our diligence in this duty , when we haue vsed our best to quicken our hearts , though it be not done , yet god accepts our prayers , as well as if they were performed in a more liuely and fervent manner . the next case is what a man is to doe after ▪ he hath committed some great sinne , after he hath wounded his conscience , whether then , not withstanding , he must come , & keep his constāt course in prayer , morning , & evening , whether he shall be so bold , as to come into gods presence afte●… he hath so exceedingly offended him . to this i answere , that a man is bound , ( notwithstanding any sinne that he hath committed , be it what it will be ) to keepe his course constantly in prayer , and not to omit it , not to keepe off , not to deferre it . and my ground for it is , because this is a duty , it is a charge that god hath layed vpon all , to pray continually ; that is , at the least twice a day , as we shewed before , to keepe a constant course in it : now , it is certaine , our failing in one thing , must not excuse vs in another . when the dute lyes on vs , wee haue no dispensation to be negligent in it ; and therefore we are bound to doe it . againe , consider this , that a particular offence doth not offend so much , as if we grow strangers to god : as if we grow to a generall rebellion against him . as , put the case , a childe commits a great offence against his father , yet , if hee runne away from his fathers house , and grow a stranger to him , that is more then the particular offence : for a generall rebellion must needs be more then the particular , and to giue over calling vpon god , to breake off that course , to grow a stranger to him , to runne away from his house , and ( as it were ) to be ready to giue over all his ordinances , & a constant course of obedience to him , this is a generall rebellion , & is worse then the particular ; yea such carriage , after sin committed , moues god to anger more then the sin it selfe ; as , many times , the contemptuous , negligent , rebellious carriage , after an offence , moues a mast●…r , a husband , or a parent more , then the particular failing though it were exceeding great . besides , consider , when a man commits a great finne , he makes a great gap in his conscience , he makes a great breach there , and will you haue that breach lye open ? is not that very dangerous ? is not that the way to bring in more ●…in , and to suffer those good things that are in the heart to steale out ? i will giue you but one instance for this : you see , st. peter , when he had committed a great sinne , in denying his master , and forswearing of him too , yet , because he came in presently , and repented , and sought pardon , ( as you know hee did ) you see , hee was preserved from running into further arrerages : for hee made vp the gappe , hee made vp the breach . we see , on the other side , when david had committed that sinne with batb●…eba , and did not come vnto god , as he should haue done , to keepe his constant course in sacrificing vnto him , in repenting , and renewing his repentance , and praying to him , you know , how many sinnes he fell into : and likewise , that was the case of salomon , you know , to what a height hee grew , by not comming vnto god , at his first failing : and therefore , i say , there is reason , that wee should doe it , though the sinne bee great , wee ought to come in , and to keepe our course constantly . but may i not stay till i bee more fitted , till my heart bee more softened , and more humbled ? beloved , to st●…y in this case is dangero●… ; for the heart commonly growes more hard in continuance ; the conscience is more tender , immediately after the sinne is committed , then it is afterwards ; and when thou stayest for more humility , thou findest lesse ; and therefore , while the wound is greene , and when the fire hath taken newly holde , it is then best to quench it , before the wound be festered , before it hath continued long ; for the heart will grow worse , and worse , as it is heb : 3. 12. take heede that you be not hardened through the deceitfulnesse of sinne ; the meaning is this , when thou committest a sinne , you thinke , if you stay a weeke , or a fortnight , or a moneth , you shall come in as well as at the first ; no , saith the apostle , while it is to day , come in , that is , doe it presently , for sinne will deceiue you , it will harden your heart before you bee aware , it will make a distance betweene god , and you , it will take you off from him , it will leade you further on ; and therefore take heede , that your hearts bee not hardened through the deceitfulnesse of sinne , that sinne doe not deceiue you , and it will doe it before you thinke of it : and therefore in this case you should doe as you doe with waters , when waters breake out a little , it is best to stop them presently ; if you suffer them , they will make the breach greater , till at length , you be vnable to stop them ; so in this case , when you have committed a great sin , come in speedily . but you will say , what shall a man come into gods presence , who is most holy , after he hath defiled himselfe with some great sinne , is not this an vnreuerent thing ? i answer briefly , it is very true , if thou be bolde to come into gods presence with the same d●…sposition , wherewith the sinne was committed , with a minde so fashioned , and so framed , in that case thou doest exceedingly provoke him , this is a very high degree of pro●…unesse : and therefore , when we say , thou must come in , and keepe a constant course in prayer notwithstanding , the meaning is , you must come in with a disposition turned aside from your sinnes , and brought home to god , with a minde to abhorre that which is evill , and to cleaue to that which is good ; there must bee this conversation of the minde to him , thou must not come in with the same disposition , that must be altered . so much shall serue sor the answere to this case . another case is whether wee may vse a set forme of prayer ? and likewise whether it bee sufficient ? i need not say much to you ; for i thinke there is none here that doubt of it , but that a set forme of prayer may be vsed : you know , christ prescribed a forme , you know , there were certaine psalmes that were prayers that were vsed constantly ; and therefore there is no doubt but that ▪ a set for me may be vsed , wee haue that example for it : and in the church , at all times , in the primatiue times of the church , and all along to the beginning of the reformed ti●…es , to luther , and calvins 〈◊〉 , ●…till , in all times , the church had set formes they vsed , and i know no obiection against it of weight . one maine obiection is this : that in stinted prayer the spirit is streightned , when a man is tyed to a forme , then he shall haue his spirit , as it were , bounden , and limited , that he cannot goe beyond that , which is prescribed ; and therefore , say they , it is reason a man should be left to more libertie , ( as he is in conceived prayers ) and not tyed to a strict forme ? to this i answere , even those men , that are against this , and that vse this reason , they doe the same thing daily in the congregation : for when another prayes , that is a set forme to him , that heares it , i say , it is a forme to him : for put that case , that he that is a hearer , that heares another pray , suppose that his spirit bee more inlarged , it is a straightning to him , hee hath no libertie to goe out : he is bound to keepe his minde intent vpon it ; and therefore , if that were a sufficient reason , that a man might not vse a set forme , because the spirit is streightned , a man should not heare another pray , ( though it be a conceived prayer ) because , in that case , his spirit is limited , it may be , the hearer hath a larger heart , a great deale , then he that speakes and prayes ; so that there is a bounding , and streightning , and a limiting of the spirit . and therefore that reason cannot be good . againe , i answere , though the spirit bee limited , at that time , yet he ha●…h a libertie , at other times , to pray as freely a●… hee will in private ; and there●…ore he is not so tied , but , though , at that time , he be , yet it is no generall tie ; at another time , or immediately after , he may be as free as he will in secret . aga●…ne , i answere , it is not a tye , and a restraint of the spirit , because there is a tye of words ; for the largenesse of the heart stands not so muc●… in the multitude and variety of expressions , as in the extent of the affection : now then the heart may be very large , for all that ; though he be tyed in words , yet there is not a tye vpon the affection , that may be extended more , in putting vp the same petition , when another mans is more streightened ; therefore there i●… no tye , and limit vpon that . and this is enough to satisfie that , that a set for me of prayer must be vsed . but now , if you aske ; whether that be sufficient ? whether a man may thinke , if hee haue beene present at publique prayer , ( which is a commendable thing to vse it constantly ) i say , whether that be sufficient ? my beloved , this is a matter of some moment , to consider what we ought to doe in this case ; for we may be deceived in it , and i answer plainly , it is not sufficient : a man that i●… diligent in publique prayers , that keeps them morning and evening ; if he thinkes now hee hath discharged his duty , he is in a very great error : and this is the reason , because they are not sufficient . indeed , they are to be vsed ; for god is worshipped in them , and it is a more publ●…que worship ; and when god is honoured before many , as a man , when there are many spectators , more honour is done to him , it is a greater honour ; so it is when men ioyne in this worship . and many other reasons there be , but that is not the thing , i am now vpon , to commend it to you ; but , i say , it is not sufficient , although it ought to bee done , because there are many particular sinnes , which cannot be confessed in publique prayer , there are many particular wants , which in publique prayer you cannot vnfold , and open , and expresse vnto the lord. againe , the end of a set forme of prayer is to be a helpe for the private , ( for the publique it is another case ) a helpe that one may vse that is yet exceeding weake : a childe , that cannot goe , may haue such a proppe , but we must not alway bee children , we must not alway vse that helpe . besides , we must consider this , that there is no man , that hath any worke of grace in his heart , but he is inabled in some measure to pray , without a set forme of prayer , hee is able to expresse his desires to god in private , one way , or another : there was never any man , in any extreame want , but he knew how to expresse himselfe , where he had libertie to speake : so it is in this case . besides , the spirit of a man hath greater libertie in private ; there a man may powre forth his soule to the lord , as ha●…a saith , 1 sam. 1. which in publique , he cannot doe freely : there are many particular mercies , which he hath cause to be thankfull to god for . besides , there is a particular paines that a man is to take with his heart , from day to day , which , in the publike common petitions , he is not able to doe : for , beloved , know this , that the prayer , that is required from day to day , is not so much the performance of the dutie , the doing of the taske , but the end is to keepe the heart in order ; for , if sinfull lust grow vpon it , and 〈◊〉 , and worldly mindednesse , the end of this duty is to worke them out againe , to renew repentance againe ; and , when there is a forgetfulnesse of the covenant , when grace growes weake , when good desires begin to languish , to renew , and recover them , to put fewell to them : and this is not done by the performance of the publ●…ke onely ; and therefore , i say , though you performe it in your families , and meete in the congregation , you must not thinke that this is enough , you are bound to a private performance of this duty . againe , this is another case , what a man is to doe in the private performance of this duty , whether he be bound alwayes to vse his voice ? whether he be bound alwayes to vse such a kinde of gesture ? i answer this briefly , ( for there is no great difficulty in these things , and therefore i p●…sse them over ) for the gesture in publike , there is more heede to be taken of that ; because it is a publike and open worship of god ; and therefore in publike the g●…ture is alway to be reverent . you know how often it is repeated , ( in the olde testament especially ) that they bowed downe , and worshipped still , christ looked vp to heaven , paul kneeled downe , and the rest with him , and prayed ; and many such like expressions you haue mentioned in the scriptures : where you haue prayer mentioned in publike , still you shall finde an expression of some reverend gesture , and when we appeare before the lord in the publike performance of this dutie , especiall care must bee taken hereunto in the private , the case is different ; there variety of gestures may be vsed . i doe not see , but all variety of gestures may be vsed ; there are many examples for walking , and lying , and sitting ; onely this is to be taken heede to , that , even in private , as farre as may be , the gesture be such , as may both expresse the inward reverence in the heart , and of the outward man ; but there i●… a libertie in that : i thinke this is the best rule in private , that the gesture bee vsed , that doth most quicken , and doth helpe the duty most . some gesture may bring a dulnesse , and in disposition , when another may quicken the body , and make it more ●…it for prayer : sometimes lying is inconvenient , and sometimes more convenient ; and therefore , in this case , the best rule is , to vse that ge●…ure , which quickens most , which helpes most the duty : some gesture may breede a wearinesse in the body , some may breede a dulnesse , some are painfull to the body , all this is a hindrance to the duty , when the change of it may quicken and helpe . now for the voice , i say , for that ( as for the sture ) it is not simply required : for god is a spirit , and he will be worshipped in spirit : men , that haue eares , and bodies , they must haue men speak to them , but god , that is a spirit , delights in that , which is like himselfe ; and therefore all his eye is vpon the inward behaviour of the spirit . besides , the spirit may speake to god , when the voice doth not ; as , you know , the angels speake to god , and they speake one to another . the schoolemen haue great disputes about the speech of angels , but this they agree in , that one angel speakes to another after this manner ; when any one hath a conceit , in his minde , of any thing , with a will that another should vnderstand it , and that god should vnderstand it , that is enough for the expression of it ; so it is with the spirit of a man , when he hath such a petition in his heart , in his minde , and there is a desire in his will , that god should vnderstand that petition ; that is an offering it vp to the lord , it is as true a speaking to the lord , as when you deliver it by an outward voice : for the spirit agrees with the angels ; as it is a speech , and as they speake one to another , and to the lord ; so doth the spirit of man ; though , indeede , the tongue be to be vsed , as it is iam. 3. 9. there with blesse 〈◊〉 god ; and therewith should we pray among others , and before others ; and speake before others : but when there is any cause to vse the voice , in private , it is this , as farre as it may quicken the heart , ( as i said of gesture ) and as farre as thereby wee may keepe our thoughts from wandring . if the voice were not vsed , perhaps , thoughts would be subiect to more wandring , and we should not be ready to take notice of them ; but they would slip before we are aware ; & therfore , when the voice is vsed , it must be to keepe in the thoughts . in some cases , to omit the voice , is more convenient when it may draw any other inconvenience , but that is left to every mans particular case ; as 〈◊〉 shall finde the vse of it to ●…inder him , or further him . and so much shall serue for this case . finis the fovrth sermon . 1. thrs . 5. 17. pray continually . another case of conscience ( in the businesse of prayer , is ) wha●… a man is to doe , when hee is in streight of time ; by reason of som●… w●…ighty b●…nesse , that requires a 〈◊〉 and sudden dispatch , and giues him not the leisure and liberty , that otherwise he might haue had ? to this i answer , you shall find , that i●… scriptures , the prayers of saints haue beene sometimes larger , and sometimes shorter . our saviour christ , you know , sometimes spent a whole night in prayer ; surely he did not take so much time alwayes , and , no doubt , wee haue libertie sometimes to be larger , sometimes shorter , according as our occasions will permit . but yet this you must remember , that though the businesse be great , yet that businesse , that concernes the salvation of ou●… soules , and the worship of god , is greater : and therefore , except it bee a true strait , this is still to be preferred ; for it is a businesse of greater moment ; and therefore you must giue a iust weight to your businesse , and not to suffer every small businesse that ▪ comes in to thrust out this dutie : for here you keepe not the due proportion , but neglect the greater , and take the lesse . besides , doe you not say , when you haue great businesse in hand , that a man must haue a dining time , and a sleeping time , & c ? why may wee not say as wel●… ? a man must haue a praying time ; is it not as necessary ? you know what iob saith ▪ you know the course that ●…e kept in reading the word , ( for that is cleerely meant in that place ) it was more precious ●…o him then his appointed food : that is , he had rather omit his vsual●… meale●… , ( for that he meanes by his appointed food ) then to omit a constant course in performing those holy duties : therefore , i say , it ought carefully to be tooke heede of , that we omit it not , except it be a very great streight ; if it be , we may be short in it , ●…od tyes vs not so exactly : you see therein are not rules set downe in the scriptures , wherein we are tyed precisely to such an houre , to such a time , but god , in mercie , and in wisedome , hath left it to our liberty : onely , you see , this is the command , pray continually , doe it exceeding much , at the least , keepe a constant course in it , as wee heard before , but you may bee shorter in it . now let these foure cautions be observed . first , take heede that this straightning come not from your ill husbandry , that is , from your ill husbanding of time ; for , if a man were carefull to redeeme time before , it may be , he neede not be put to such a strait , as he is at that time , when he is to performe this duty : suppose you haue a iourney to goe , that requires so much time , and you must be gone early , you may so husband the time before , that you may get time for your iourney . and for the performance of this duty , and so for other businesse , as i said in the morning , when you should sequester your selues to performe this duty of prayer , take heed that you be good steward of your time , that you husband it well . and likewise , this is another part of husbanding your time , that you let not that , which is very pretious , goe for things of small moment , for that is ill husbandry . you should redeeme the time , and buy it with the losse of something . you haue time to bestow in the waighty businesse of your calling , in things that belong to the good of man , much more should you in this that belongs to the worship of god : and therefore , if it may be , redeeme it with some losse ; so you ought to husband it , otherwise you redeeme not time as you ought . this is the first caution that ought to be observed , to husband and redeeme the time well . the second is , if we bee straitned at any time , recompence it an another time : for if it be not a feigned excuse and pretence , if you be straitned , when you haue libertie , you will bee carefull to spend mo●e time in it ; by that you shall know your sinceritie in it , that it is true , and that it is not an excuse , and a putting off . moreover , another caution to be observed is , that you take not too much businesse vpon you : if you be straitned with businesse , and therefore cannot be so large in the performance of this duty , as otherwise you would , if you take not too much vpon you , your selues are the cause of it : and therefore , he that takes lesse , he that spends more time in the things that belong to salvation , he hath made the better choise ; as mary made a better choise then martha , though her imployment were good . likewise , as you must not pester your selues with too much businesse , so likewise you must take care , that your mindes be not too much intent vpon them ; for too much intention of mind vpon businesse , causeth distraction in prayer , and causeth vs post over over the dutie , as well as too much businesse : when a mans minde shootes it selfe too farre in businesse , when it is too much occupied about it , when it is too much intent , when the soule cleaues too fast vpon the busines , and cannot loose it selfe to the performance of spirituall duties , which require freedome . the last caution is , that the strait rise not from diffidence in god , and confidence in the vse of the meanes ; for , it falls out oft times when wee haue businesse of moment in hand , there is a turning , and posting from one creature to another , from the vse of one meanes to another , that we cannot get time in prayer , not so much for want of time simply , but because we minde the meanes too much , we intend them too much , we doe not trust god enough with the businesse , if wee did , wee might spend lesse time in them , and more in seeking to him . so much for that case . another case of conscience in this businesse of calling vpon god is , what a man is to doe for the vse of the meanes , for when we are bid to pray and seeke to god , that is the ordinarie question ; but may wee not vse the meanes too ? to this i answere , that prayer is so farre from excluding the meanes , that it includes them ; for , if the desire be servent , when we desire any things at gods hands , it will make vs diligent in the vse of the meanes , to vse a convenient diligence ; as it will make you earnest in seeking to god , and in putting vp your requests to him : for , if a man shall pray , and bee negligent in the vse of the meanes , i will be bolde to say it , it is but like the desire of the sluggard , that is a languishing , ●…ting desire : he desires , but his soule hath nothing ; hee desires , but hee putts his hand into his bosome ; the desires , which you expresse , when you pray , they are not servent , they are not earnest , if you bee remisse in the vse of the meanes . hee that desires grace , desires strength , against sinfull lusts , and temptations , and yet is remisse in the vse of the meanes , by which grace should be increased , and strength gained , to resist those corruptions , and temptations ; certainly those desires are but vaine desires . besides , it is an an argument that wee trust not in god , that wee make not accompt of our prayers , except wee bee diligent in the vse of the meanes ; therefore wee are farre from excluding them : for , if you seeke to god , and trust to your prayers , and thinke that they will prevaile with him , it will worke this effect , that you will bee carefull to vse such meanes , as god hath ordeined to bring the thing to passe . even as , if a man seeke to a phisitian , to such a phisitian , that hee trust ▪ to , into whose hands hee would put his life ; when this phisitian prescribes such a course , such a dyet , and such a thing to bee taken at such a time , the more hee rests vpon the phisitian , the more carefull hee will bee to obserue his prescription , and rules : and so , in this case , the more you rest on god , the more carefull you will be to vse such meanes , as hee hath appointed , when hee hath said , these , and these meanes are to bee vsed . in this case , i say , it is a signe your prayers are more to purpose , when you are diligent in the vse of them , when you dare not sleight nor neglect them . againe , you must consider this , that , when we pray , at anie time , wee doe not pray to haue any thing done without meanes , but we pray to haue a blessing vpon the meanes , but we pray , to haue a blessing vpon the meanes , and , if we pray for a blessing vpon the meanes , our minde is not that they should bee omitted ; for , you see , god doth all things by second causes , he saues us not without our selues , that is , he vseth vs as instruments , he doth everie thing by men , and by creatures , and by meanes , and the end of our praiers is , not to haue them done without meanes , but to haue a blessing vpon them . but that that is chieflie to be observed to cleare this point to you is this ; that praier is not the onelie meanes , it is but part of the meanes to bring anie things to passe . there are two things to effect a businesse , that is , praier and meanes both : we doe not say praier is the onelie meanes ; indeed , then the other were excluded , but since it is but a part , and the other makes vp the totall meanes of bringing any thing to passe , it doth not exclude them , but they may bee both ioyned together , praier , and the vse of the meanes . this is enough to shew that we may vse means , we may pray , & lay our hand on the plowe , wee maie seeke to god , and bee diligent , and as diligent 〈◊〉 〈◊〉 bodie else ; but now these three cautions are to bee observed .. the first is , that , if wee doe vse meanes , wee vse those that are right ; for , if you trust god , and depend vpon him , you will not step out to anie inordinate meanes , nor vse lawfull meanes in an inordinate manner : if you doe so , it is an argument your praiers are of no value in your owne esteeme , you doe not rest on god ; for , if you did , you would not vse other meanes , then hee hath appointed . secondly , though you vse the meanes , and pray both , yet you must so vse the meanes , that your confidence be in your praiers : for it is one thing to vse the meanes , and it is another thing to haue confidence in them . and therefore wee say to you in this case , that you must doe as hee that vseth the light of the sunne ; he so vseth the light , that he hath an eye vpon the sunne from whom that light co●…nes ; for , he knowes , that if the sunne were set , the light would be gone . or as he that takes water in a cesterne , or river , he so takes it , as that he hath an eye to the fountaine , he knowes if the fountaine were stopped , the river would bee quickly dried vp : so you should thinke with your selues , if i use any meanes , any creature , any instrument to bring things to passe , mine eye must be vpon god : for all the helpe that we haue from the creature , it is but as a beame to the helpe that comes from god himselfe . and therefore you must doe , in this case , as phisitians are wont to doe , they put many ingredients into a thing , but it is one principall ingredient , amongst the rest , that hee makes account will cure the disease : so doe , in this case , make vse , both of the prayer , and of the meanes , yet you must know , that prayer is the principall effecter of the thing , and the principall meanes , it is that , wherein your confidence is to bee : for , indeede , it is god that doth bring every thing to passe : there is no good in the citty , nor no evill , but he doth it ; you know he takes all to himselfe . all the meanes , by which good , and ill is conveyed to you , they doe not doe the thing , they are but the v●…ls , they are but the instruments , as the beere , and the wine , wherein the ph●…sicke is taken , but it is the phisicke , the medicine that cures : so all the meanes cannot doe it , it is the helpe , and the power of god , the efficacie , that comes from him , that brings things to passe ; therefore , that must bee remembred , vse the meanes , that you vse , with dependance vpon god , with an eye vpon him , that your hearts rest not vpon them : for , if they doe , it is an inordinate vse of them . lastly , you must take heede of sticking in any particular meanes ; for , if you doe , it is a signe trust not god , as you ought to doe . it is a fault commonly , we pitch vpon such a particular way , and we thinke that must doe it , or nothing : now , if god be trusted to , hee hath more wayes to the wood then one , he hath more meanes to bring a thing to passe then one : and therefore we must leaue it to him , who often doth it best by another meanes , then we dreamed of . as for example , david had a promise of the kingdome ; now , when he had the kingdome of iudah , yet you know , the kingdome of israel stood out : for ishbosheth had the kingdome , and abner was his chiefe captaine : besides , in his comming into his kingdome of iudah , we see how god wrought the businesse , without device , by a meanes , that he never thought of , in that battaile , when saul was killed , and so many of his sonnes , there was so much way made for him , when himselfe vsed no meanes to bring it to passe . afterward when the kingdome of israel was kept from him , and he had onely iudah , we see , god caused a division between ishbosheth , and abner his chiefe captain ; vpon that comes abner , and offers to david the whole kingdome , but yet he was but a reconciled enemie ; and what abner might haue done , he knew not . therefore , god by his providence , though ioab sinned in it , caused abner to bee taken away by ioab ; when this was done , yet ishbosheth was aliue still ; then were there two men set by the providence of god , ( though it were a great sinne in them ) to take away his head , and so the kingdome came wholly to david : for , there were but two sonnes , mephibosheth , that was lame of his seete , and ishbosheth , that was lame in his minde , a weake man vnable to mannage so great , and weighty a businesse , to purpose : so god brought the businesse to passe by a way , that david thought not off . therefore , though wee may vse means , yet , after the vse of them , wee must depend vpon god , and leaue it to god to take one meanes , or other . we must doe , in this case , as we doe when wee goe to a man , that is very skilfull to doe a worke for vs : if we goe to a carpenter , and tell him we haue such a thing to bee done ; or , if we goe to those that we call 〈◊〉 , that bring water from place to place , we tell him , this is our desire , but how he will worke , and which way he will bring it to passe , we know not , and yet we trust such a one : for , we say , he is an honest man of his word , and if hee haue vndertaken it , it is enough . why will you not trust god , that goes so much beyond vs , that hath an infinite wisedome , and an infinite power ? and therefore we should so vse the meanes , that withall we keep our dependance vpon him , that we leaue it to him to vse this , or that meanes , as it pleaseth him . for sometimes , it may be , he ta●…s away that which we are about , sometimes he leaues vs partly destitute , and findes●… way of his owne , that we might trust to him , and consider his power , and his wisdome , what he is able to doe . so much likewise shall serue for this case . another case is , what it is to pray in faith ? you know that is required . now there is a common errour in this point : for a man may say , if i pray for the salvation of another , i ●…ue no promise , how can i pray in faith ? when a man prayes to bee guided in such a businesse , to haue ▪ such an enterprise to bee brought to p●…sse , to h●…ue 〈◊〉 from suc●… a tro●…ble , facts 〈◊〉 〈◊〉 nesse , from such a calamity , that he lyes vnder , he findes no particular promise , and , for ought he knowes , it shall never be granted : how can hee bee said to pray in faith ? for to pray in faith , is to beleeue , that the thing shall bee done . i answere , that to pray in faith is to goe as farre as the promise goes . now no particular man hath any particular promise , that hee shall haue such a deliverance , that he shall haue such a particular mercie granted him ; and therefore it is not required to belieue that particular thing should be done . but you will say ; what faith is it then that is required ? i say , it is enough to beleeue that god is a father , that hee is readie to heare , and not onely that hee is readie to heare , but that hee is readie to doe that which is best for mee , in such a particular : for both are required , that you beleeue him to bee well affected towards you , as a father , as one that tenders your good , and not onely so , but that hee will doe that , in that particular , that shall bee most for his owne glory , and for your good : and , if you doe so , you pray in faith ; though , for the particular , you know not , whether it shall be granted , or no. indeed , if we had a particular promise , as elias had that it should not raine , &c. in that case , we were bound to beleeue in particular , but not having that , wee are not tyed vnto it : for the promise is the obiect of faith , and the habit is not to worke beyond the obiect ; for the obiect is the rule , and the limit of the habit ; therefore you may pray in faith , when yet you haue no ground to belieue , and to thinke , that that particular thing should be granted . for example , if a father pray , that his sonne may haue grace wrought in his heart , that his soule may be saved , it may be the lord will never doe it ; or , if one friend pray for another to the same purpose , though the thing be not done , yet the prayer returnes into his bosome , hee is no looser by it , there is a reward belongs to him , for seeking to god in sinceritie , it is his duty , that he should doe so . the like i may say for every particular case . and this incouragement you may haue , that there is never any particular prayer put vp , wherein you seeke things , that are not granted , but you mistake in it : for , if you believe thus farre , as i said to you , be sure , that your prayers are accepted , god will doe that , which is best for you , and your prayers shall not be lost . so much also for that . the last case is , how shall a man know whether his prayer be heard , or not . for answere to this we will giue you this one rule , ( and that is as farre as wee can goe ) that those prayers that are made by the ●…ssistance of gods holy spirit , it is certaine , they are alwayes heard . if you finde , that at any time , you neede make no question , but that god heares it , and will doe the thing , observing the cautions , that we haue gives you ●…ofore , that is , for the meanes , the manner , the time , and the measure : for it cannot be , but that , when the heart is inlarged by gods owne spirit , that the prayer is an expression of holy desires , the lord alwayes heares : that place is cleere for it , rom. 8. 27. that hee knowes the meaning of the spirit , that is , hee so knowes it , that he hearkeneth to it , that hee alwayes accepts of it ; and therefore , when you come in such a case , at any time , that your hearts are inlarged in a speciall manner : marke , i say , when your hearts are inlarged in a speciall manner , and that , with holy desires , certainely , then god meanes to grant our requests : he would not send his spirit to be an intercessor in your hearts , if he did not meane to doe it : for , in that case , hee withholds his spirit , hee giues vs not that inlargement of heart : onely this distinction must be carefully remembred ; you may be sometime very earnest , ( the parent may bee very earnest for his childe , as david was for his , and moses , for ought we see , was earnest to haue gone into the land of canaan , they were things that they desired ) and yet that may be an expression of naturall desires . in that case , a man may bee very earnest , and yet hee cannot build vpon it , to say , my heart is much inlarged in prayer , and therefore i shall be heard ; but take in this , when the heart is inlarged with holy desires , and that in a speciall manner , somewhat more then ordinary , as that , you see , it is the worke of the spirit of god , quickning your heart , opening it wide , strengthening , and inlarging it , and sh●…pening grace , and holinesse in you , in those requests , you put vp to 〈◊〉 , in this case , build vpon it , your prayers are heard from that ground , we haue given you , bee knowes the meaning of the spirit . so much shall serue for those cases of conscience in this spirituall duty of calling vpon god. now the last thing wee propounded was this . what the qualification is that is required in our prayers : for , now we haue said so much of prayer , it is a necessary thing , that wee know , what conditions are required , that it may be acceptable . and the first ( wee will commend to you , that which is the ground and first in order before all the rest ) is , that the person be right . the prayer of the righteous prevailes much , iames 5. 16. the ground of it is this , a man must first haue christ , before he can haue any thing else , be hath given vs all things else with christ. if 〈◊〉 haue all things else , if we haue not him , it is nothing . all the promises , you know , are yea , 〈◊〉 amen , but it is in him ; so that wee must 〈◊〉 haue him . and besides , the generall covenant must goe before the particular : for the ground o●… all prayer i●…this , or that particular promise , but you , 〈◊〉 fir●… be 〈◊〉 the covenant , you 〈◊〉 〈◊〉 haue the generall covenant belonging to you , before you can haue the particular branches or it ; & therfoe a man must be within the covenant , his person must be first righteous , and be 〈◊〉 〈◊〉 , & therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in this 〈◊〉 , to thinke thus with himselfe , he hopes his heart is sincere , and his prayer is right , and his ends are good : for , though all this were true , yet if his person be not right , god regards it not . you know , the blood of a sheep , & the blood of a swine , they are both alike , it may be ; the blood of the swine is better then the other ; yet the blood of the swine was not to be offered , because it was the blood of a swine . so , in this case , the praier of an vnregenerate man may be as wel framed , for the petitions , for every thing that is required immediately to a praier , but the heart , from whence it comes , the person , from whence it proceeds , that is it that makes the difference , and therefore that must be observed . see the person bee right . and therefore you shall finde psalme 4. 3. david makes that the ground , why his praier should be heard , saith hee , be yee sure that god hath chosen for himselfe the godly man. and when i call vpon him , i shall be heard : for that is the ground that hee takes to himselfe , that hee shall be heard , that god hath chosen to himselfe , the godly man. as if he should say , i am of the number ; and therefore , you that are my enemies , and thinke to prevaile against me , i feare you not : for i pray to a god that will d●…nd me , i am a godly man , and , vpon that ground i beleeue that my praier is heard : beloved , otherwise , though wee pray , and pray hard , yet out ●…anes c●…y lowder , then our prayers , they ●…y downe 〈◊〉 ▪ prayers , they make a greater noise then the 〈◊〉 : that the noise that our 〈◊〉 make is like ant noise of a thunder , when the noise of our prayers is but like the cr●…ckling of thornes , that it cannot be heard for the noise that sin makes in the eares of the lord. thus it is , in this case , when we come before god in our sinnes , when a man comes into his presence , in his vnregeneracie . but this is not all , bee likewise , a man that is within the convenant , may haue a particular sin , ( as you heard heretofore ) that may intercept his prayers , and that may hinder the blessing so that , that sinne must be removed before his prayers can be heard . it is true , the sonne abides in the house for ever , but yet the sonne may commit such 〈◊〉 offence , that his father may vse him as a servant , hee may deny his requests , and refuse them , when hee comes to seeks any thing at his hands . and therefore , there must be a particular reconciliation , a particular repentance , that sinne must be removed , and done away , that stands in the way . and therefore , this method the saints haue kept in calling upon god : see in denel , and eare , all of them . for the most part , when they make any compleat prayer , we see , still they begin with humil●…tion , and confession of sinnes . and the reason of it is , that their persons might be cleare , and innocent , that those 〈◊〉 might be removed , which would st●…d in their way , and likewise , that is a ground of that in the 〈◊〉 tim. 〈◊〉 , 8. saith the apostle there , i will , th●… pr●…ers b●… made in all places , that you life vp p●… 〈◊〉 without 〈◊〉 and 〈◊〉 : the meaning i●… this , not onely , that a man be within the co●… , b●… that he be clensed from all particular sinnes , that might cleaue to him , and hang vpon him . as , for example , when thou wouldest be accepted of god , if there be any particular sin hang on thee , that musty be removed by renewing thy repentance , and besides that , see what the scripture takes notice of , when a man comes to pray , his heart must be cleansed from pride , ( for god resists the proud ) his heart must be brought to an humble disposition ; likewise it must be cleansed from wrath , hee must list vp pure hands without wrath ; this is oft required . matth. 5. leaue thine offering , and go and make peace with thy brother . so likewise from vnthankfulnesse ; our praiers are not accepted , except we be thankfull for mercies received . the like wee may say of every particular case : we must bee carefull to cleanse our selues from all sinfull lusts , and corrupt affections , that they haue not dominion in our hearts ; but that we lift vp pure hearts , and innocent hands , and that is the first thing that is required ; that the person bee right , that is , not onelie that hee bee within the covenant , but likewise that those particular sinnes be removed , that may be an impediment to his prayers . the second thing required is faith ; list vp pure hands without wrath and doubting . you know that in iames , let him aske of god , let him aske in faith and waver not . so that , though praier bee the key to open gods treasures , yet faith is the hand , that turnes the key , without which it will doe no good . now the lord requires faith ; partly , for his owne sake , he would not otherwise be acknow ledged , if you did not trust him , when you come to seeke him , if you did not rest vpon him . besides , he should loose his glorie : for in this wee glorifie him , when we trust him , and wee dishonour him , when we distrust him ; when we come , and seeke to him , and doe not rest vpon him , we dishonour him . besides in regard of vs hee requires saith , and will not heare vs without it ; because , as it is , iames 1. 6. in the same place , where faith is required , there is good reason why it is required ; for , saith the apostle there , hee that beleeues not , or bee that wavers , he is like the waue of the sea : that is , sometimes in his prayer , hee is very earnest as a waue that swells high , sometimes againe , he will be nothing at all ; yea , saith the apostle , hee is not onely vneven in the businesse in praier , sometimes earnest and forward , and sometimes giving over againe , off and on , but such a man is vnstable in all his wayes ; for he that trusts in god , will be carefull , not onely in prayer , but to keepe all his wayes right , but hee that trusts him not , wavers in every thing ; hee is ( it may be ) diligent in prayer , he will looke to his wayes for a time , but he rests not vpon god , he rests vpon other things ; he is like a wave , he is not constant , and therefore faith is required now , when i say , faith is required , know this , that there is a double faith required in our prayers to god. the one is a faith in the providence of god , the other is a faith in his promise . first , i say , faith in the providence , which is a thing of much moment , and we are apt to forget it . we see it cleerely , psal. 146. blessed is hee that trusts in the god of iacob , &c. who made heaven , and earth , and the sea , who keepes covenant , and mercie for ever ; you see faith there required in the providence , he made heaven and earth , and the sea , is he such a god , who is able to bring any thing to passe ; for he made heaven , and earth ; and is he not able to doe any thing besides ? secondly , there must be a faith in the promises , as is expressed in the other words , hee keepeth covenant for ever . so likewise , to expresse the defect of it : you see when martha , and marie came to christ to raise lazirus , they believed hee was readie enough to doe it , ( there was faith in his willingnesse ) but they wanted faith in his providence : for martha comes to him , & tels him , lord saith she , he hath beene in the graue foure dayes ; as if she had said , surely now it cannot be done , if thou hadst come sooner , it might haue beene brought to passe ; so she beleeved him to be willing , but there wanted faith in the providence . againe , as here faith in the providence was wanting , so , we see , in the leper , there was faith in the providence , ( it may be , the other was wanting , but that is not expressed , it is more probable he had both ) lord , if thou wilt , thou canst make me whole . here was an evidence of faith in the providence , he acknowledgeth his power , if thou wilt , thou caust make mee whole ; but because christ did answere him , it is likely hee had faith in the promise too ; so , i say , there must be a faith , first , in the providence ; secondly , there must be a faith also in the promise of god : you haue ground enough for that , you haue his sure word for it , he hath said , aske and yee shall haue , seeke and you shall finde , knocke , and it shall be opened to you ; and whatsoever you aske , if it be according to his will , is shall be done to you so that is the thing we are chiefliy to looke vnto , to consider this faith in gods promise ; for men are ready to say , i doubt not but god is able , but all the question is , whether he be willing or no : and therefore , if wee will haue our prayers strong , and prevalent , we must be carefull to strengthen our faith in his promise : for , as that is strong , so our prayers doe more prevaile with god. it is a matter of much moment , and therefore wee will shew briefly how your faith may be strengthened , and likewise how you may know it . first , you shall strengthen your faith , if you consider the nature of god. beloved , this is a great cause why wee beleeve not the promise of god , and his readinesse to helpe vs in difficult cases ; because wee are ignorant of the nature of god , of the attributes of god , or , at least , we doe not consider them . for example , ( that i may open it to you a little , and shew you the way of making vse of the attributes of god , in calling vpon him , and strengthning our faith from them ) consider , first , the iustice of god , ( i will giue you examples , how the saints haue still strengthned their faith from gods attributes ) david vsed this argument , lord , thou art iust , i am innocent ; when he telleth god of his iustice , and withall expresseth his owne innocencie , it is a strong argument . david , you see , vseth it oft , ( i neede not to name particulars . lord reward mee according to mine innocencie , &c. ) thou knowest i am righteous , and mine enemies haue done mee thus , and thus much wrong , and thou art iust : god cannot denie this ; for it is a strong argument , that is taken from such an attribute . so againe , the goodnesse of god ; lord thou art full of mercie ; on the other side , i am full of miserie : and when these are put together , it is a great meanes to strengthen our faith . and therefore , we see , david often expresseth his owne calamitie , his disease , how he was oppressed by enemies , and slandered , &c. and gods mercie , that is the ground of it , god is full of compassion ; as if he should say , thou art full of goodnesse , and i am in calamitie , and miserie , at this time , and that was an argument whereby he strengthened his faith . so againe , another attribute of god is , his glory ; when we make the argument thus , lord , thou hah an eye to thy glorie , and i aime at thy glory : in such a request , it is a strong prevailing argument with him . you know , moses prevailed with him , when hee sought the saving of the whole people of israel , lord , saith hee , thy name will be polluted , what will the heathen say ? and since i aime at thy glory in it , deny me not . and likewise ezekias , and david , they vse the same argu●…nt to god , shall the ●…st praise thee ? shall any glory be given thee in the graue ▪ shall we be able to doe any thing for thy honour , when we are dead ? so that the arguments that are taken from gods glorie , and our aime at his glorie , is another meanes to strengthen our faith . moreover , the power of god , that is another attribute , whereby wee may conceiue the same argument , as before , when wee goe to god , and expresse our weaknesse , and his power ; lord , we are weake , we are able to doe nothing , lord , thou art almighty , thou madest heaven and earth , it is 〈◊〉 strong argument to prevaile with him . so , wee see , asa prevailed with god , 2 cron. 14. oh lord , saith he , it is all one with thee to helpe with many or few , and we rest vpon thee : as if hee should say , we are exceeding few , we are exceeding weake , we are able to doe nothing , but thou art able to doe it , with a few , as well as with a great multitude : there he puts them together . and the like we haue of iehosaph●…t , lord , we haue no strength , to stand before our enemies , but our eyes are to thee . as if he should say , thou hast strength , and power enough , thou art able to doe it , though we are vnable . this is another argument taken from the power of god. againe , the vnchangeable●…esse of god. when one comes to the lord , and shall say to him , lord , thou hast done thus , and thus in former times for thy servants , lord , thou hast done thus , and t●… for me , in another case ; and thou art vnchangeable , thou art the same ●…od : this i●… a gre●…t meanes to strengthen our faith : as , you know , it is in your law suits ; when you haue a president , it addes strength to the cause , and when we haue presidents for this , it will adde strength to vs , and that strength is taken from gods vnchangeablenesse : if we put them together , lord , thou art vnchangeable , lord , thou hast done it to other men , in the like case , thou hast done it to mee also in the like case , it is a strong argument , and an argument , that david vseth : you see ho●… he is stayed by it , psal. 22. 4. lord , our fathers trusted in thee , an●… were delivered , they trust●…d in thee , and were not confounded . as if hee should say , lord , thou art vnchangeable , thou heardest them in the same case , when they trusted in thee ; now , it is my case , and therefore i beseech thee to helpe me in my distresse . againe , the faithfulnesse of god , the fidelitie of god , that is another of his attributes : and when we make our argument thus , lord , thou art faithfull , and i trust in thee , it is a strong argument , you know , it is an argument that prevailes much with men . a man is ready to say , hee trusts me , i must not deceiue him : now the lord keeps covenant , and mercie for ever . when we come , and vse this to him , lord , thou art faithfull , thou hast said , thou wilt keep covenant , and mercy for ever , thou canst not doe otherwise , it is thy nature , thou canst not deny thy selfe , and i rest on thee , i depend on thee , in such a case , it cannot be , that the lord should faile vs ; i●… a man will not faile one that trusts in him , certainly the lord will not , and that is an argument that is vsed oft , thou never failest them that trust thee . then , besides the absolute attributes of god , consider his relatiue attributes : he is a father , and a master : it is a strong argument , that is taken from these . if we goe to the lord , and say , lord , thou art a father , thou art a master , thou art a husband , whither should the children goe , but to their father ? whither should the wife goe , but to their father ? whither should the wife goe , but to her husband ? whither should the servants goe , but to their master , to their lord ? lord , thou hast commanded vs to provide for our owne , and he is worse then an infidel that provides not for his owne . lord , wee belong to thee , wee are thine . we see , david vseth this argument , that god hath made him . you haue it oft in the psalmes , that god hath made him , not onely his creature , but had made him againe , hee was his servant , i am thy servant , he oft vseth this relatiue , that god was his god , and that hee was gods servant , one that did belong to him , and that did depend vpon him . and surely ( my beloved ) dependance , and seeking to god , is a great meanes to winne him to vs. when wee see an other depend vpon vs , one that is our●… , that is an effectuall motiue with men : the same is as prevalent with god , and therefore may strengthen our faith . now , when i say these arguments prevaile with god , the meaning is indeed , that they prevaile with vs , they strengthen our faith , they enable vs to beleeue , that god is readie to helpe vs , and , when wee beleeue it , and trust vpon him , then indeede god is readie to second it ; because , then wee are prepared , weo can then put up our desires in the prayer of faith ; otherwise , they are put vp with doubting , and that makes them vnacceptable to god , and vneffectuall . and now , as i haue shewed you the way , so likewise , in a word , we will shew you , when wee doe pray in faith , ( for , that is a thing that is very vsefull ) you shall know it by this ( for i adde that , because i see the scripture requires it , as such a maine condition , without which a man cannot be accepted , bee it done to thee according to thy faith , it is every where inculcated ) you shall know it by the quietnesse of your minde , and your securitie . when a man calls vpon god , and his minde is quiet in it , it is a signe that hee beleeues , and trusts in him , it is a prayer of faith . 〈◊〉 , you know , in that case , she looked no more sad , because she trusted in god ; she believed the thing should be done : and therefore , if you finde solicitude , and perplexitie in your mindes , it is a signe that your prayers want so much faith ; for if you did rest vpon god , you would bee quiet , and secure in him . secondly , if you doe beleeue , you will continue in prayer . you know , it was an argument of the faith of the woman of canaan , that she continued , that she would take no deniall ; though the lord denied her , and put her off , yet she held out : and what was the reason of it ? because she beleeved that he was the sonne of david , that hee was mercifull , and that hee would heare in the end . so that continuance in prayer , is an argument we doe beleeue the lord. as a man that beleeues , that such a man is within the house whom he desires to speake with , hee is content to waite long . or one , that hath a suite , and hee knowes that he shall haue an end of it , at this time , hee will never giue over : so it is in this case , if we beleeue , we will be content to waite , ●…e t●…at beleeues , will 〈◊〉 make ●…ste ; because he trusts in god , and depends vpon him . likewise , an argument of faith is a diligent vse of those meanes , that god hath prescribed , and no other . and so , wee haue shewed you , two things , that are required in prayer : that the person must be righteous , and within the covenant ; secondly , faith is required , and likewise , how this faith is wrought , both in his providence , and in his promises , and likewise how wee shall know , whether our prayers , be the prayers of faith , or no. finis the fifth sermon . 1. th●…s . 5. 17. pray continually . the next condition required in praier is feruency ; you know the place , the prayer of the righteous prevailes much , if it bee fervent . the lord requires this qualification in praier ; because it puts the heart into a holy , and spirituall disposition : for it is not simply the making of the request , that god lookes for at our hands , but such a working vpon our hearts by prayer , such a bringing of them to a good frame of grace , by that duty , that thereby we are more fitted to receiue the mercy , that before we were not . when a man is servent in prayer , it sets all the wheeles of the soule the right way , it puts the heart into a holy , and spirituall disposition , and temper ; so that the lord sees it now fit to bestow mercie vpon such a man that before was vnfit , by reason of his vntowardnesse , and stubbornesse of heart , by reason of that vncleane and vnholy disposition , that he saw in him . and therefore hee will haue prayer servent , not so much , because the very fervencie of prayer it selfe i●…●…espected , but because , by vertue of tha●… fe●…vencie , the 〈◊〉 is made better : when a man comes to god with a request , like the request of the patient to the phisitian ; it may be the phisitian denies long , when the patient a ●…es things that are pleasant , and agreeable to him ; not because he is vnwilling to giu●… them , but because his body must bee brought into another temper ; he must take a vomi●… , o●… a purge , that perhaps is grievous to him , but this must be done before he be fit to receiue such cordialls : so the lord doth with his servants , though bee be willing to bestow such mercies on them , yet , because they are not fitted , hee 〈◊〉 continuance in prayer , and fervencie in it . therefore , we say , in prayer all the graces of gods spirit are set on work●… , and the more servent the prayer is , the more they are intended , the more they are acted , the more they are increased , and therefore the lord is moved by this fervencie , to bestow a mercie on vs , that otherwise hee would not doe . but , now , al the question i●… what thi●… fervency is ? you shall find it vsually expressed in the scriptures by such metaphor●… as these , crying to the lord , wrestling with the lord , striving with him , and giving him no rest , wherein these two things are to be marked . first , a man is said then to bee servent , when he puts all his strength to prayer , when he is very earnest , and importunate with the lord , when he strives , and contends with him , though hee finde many difficulties , and impediments , yet he breakes through all , this is to be fervent in prayer , to be importunate with the lord. for example , when a man comes to pray , and findes many discouragements , and findes himselfe guilty of many sinnes , and findes little holinesse , he hath but feeble faith to his owne sense , hee findes much deadnesse of spirit , yet hee continues instant notwithstanding , and when likewise hee doth , not onely finde these impediments in himselfe , but he findes the lord exceeding backward to the thing , either giving no answere , turning the deafe eare to him , or , it may be , giving a contrary answer , as to the woman of canaan . as for example , when a man comes to pray for health , it may be , his sicknes increaseth vpon him more : when he praye●… to overcome such a lust or temptation , it may bee , it is doubled vpon him ; when hee prayes for such a deliverance , it may bee , the oppression growes more , and more , as it was vpon the israelites , when they sought for deliverance , the oppression grew greater : now to holde out , notwithstanding this , and to continue in prayer , and to 〈◊〉 god i●… it , though ●…e see●…e backward to the request , this is to be fervent in prayer . secondly , fervencie is , not onely loud praying , but continuall knocking , when a men is not onely importu●…e with the lord , but ●…ee continues long , he will not giue over , till he haue got the ble●…ing . you know , 〈◊〉 fervency w●… seene in that , that he 〈◊〉 all night , he wrestled 〈◊〉 the lord. what was the reason that he wrestled ? he would not let him goe , till he had got the blessing , till he had obteined the thing he sought for . so , i say , this earnestnesse , and continuance in prayer , the breaking through all difficulties , this is to wrastle with the lord : for all wrastling , and striving , you know , supposeth some opposition on the other part . indeed , if there were no opposition , it were a small thing ; but , i say , when the lord is most backward , when the thing is most improbable , when there is much difficultie , that you know not how it should be brought to passe , yet you continue 〈◊〉 , and giue the lord no rest , you will not giue over , this i●… fervency in prayer , and this i●… a condition that the lord requires . onely these two 〈◊〉 must bee remembred , that wee mistake not this fervencie . first , remember , fervencie , if it bee right , it must be a fruit of faith : for there is a fervencie , that co●…es not from faith , but from a 〈◊〉 feare of 〈◊〉 , when a 〈◊〉 i●… indeede 〈◊〉 〈◊〉 ●…wine that is pin●…ed , which , you know , will cry exceeding loud , not because it lookes for helpe , but because it is pinched : so any creature , or man naturally will vse importunity , when he wants any thing , he will be earnest in his requests ; such fervencie the lord regards not , because there is no more but a meere expression of naturall desires , there is no holinesse in it , there is no fire of the spirit , but , when this is added to it , that there is , not onely a sense of the thing we want , but also a hope of mercie , a ground to beleeue that i shall haue the thing granted , and , out of this ground , i am earnest and importunate ; now earnestnesse is a fruit of faith . when iesus christ lived vpon earth , when men came and cryed earnestly vnto him , and were exceeding importunate , some to be healed of their diseases , some to haue devils cast out , &c. we see , his answere was still to them , be it to thee , ( how ? ) not according to their importunity , and fervencie , but according to their faith : as if he should say , i heede not , i regard not all this clamor , and earnestnesse , if they bee onely expressions of such wants , if they be onely in the sense of such neede , and no more ; but if they proceede from faith , and that faith set you a worke to call vpon me , bee it vnto th●… according to that . for indeede , these two things make vp fervencie in prayer , sense of neede , and hope of mercie , when a man hath faith , and hope to increase his fervency ; and it ariseth from that ground , as well as out of the other , ( not that i exclude the other , for it is a very great helpe , and that which puts sticks on the fire , as it were , to make our fervencie the more ) i say from sense of our need , when we consider seriously what want we haue , and then adde this hope , and faith , when these two shall set you a worke , this fervencie is a fruite of faith . this is one caution that must be remembred . another caution is this , that your fervencie be ioyned with sinceritie ; for a man may be fervent to obt●…ine such , and such blessings , as he may begg at ●…ds hand , very earnestly , hee may as●…e credit , he may aske to haue guidance in such a businesse , hee may aske wisdome to bring such an enterprise to passe , hee may aske health , and continuance of life , but to what end ? if it be that he may bestow it vpon his lusts , if it be that he may liue more deliciously , that he may be some body more in the world , that he may haue outward conveniences , such as his flesh desires , if this be all , here this fervencie is ●…ot regarded : not , that these things are excluded , for the lord giues vs leaue to seeke out owne comforts , and you may be earne●… , and 〈◊〉 , even for the comfort it selfe , but yet all these , if they be not capable of a further vse , if that be not intended , but the abuse of them , and an intent to vse the●… another way , the lor●… 〈◊〉 〈◊〉 〈◊〉 , it is no tr●…e fervency : and therefore 〈◊〉 〈◊〉 . 12. 1●… . it is the exhortation of the apo●…e , be fer●… i●… spirit serving the lord : whe●… we m●…ny 〈◊〉 i●… may be , are fervent in spirit ●…ving our sel●… we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a●…d 〈◊〉 〈◊〉 〈◊〉 of ends of our owne , as , when a man desires able gifts , high gifts , to get glory , and to get wealth to himselfe , and not to serue his master , this is to aske the talent , not for the masters vse , but for his owne vse : doe you thinke the lord will heare such prayers ? can you expect it at his hands ? you shall see t●… contrary disposition in the saints ; when they were earnest with the lord for any thing , sti●…l they expresse that to him , and say , lord , we desire not thi●… for our selues , but for thy glorie , that wee may vse it , for some good purpose , &c. david , when he was earnest for life , when he was in sicknesse , and doubted of his recoverie , what argument doth he vse ? lord , saith he , shalt thou haue glorie from the graue ? as if he should say , if thou giue me life , i will giue it thee againe , i will improue it , and husband it , to thy advantage , and not to mine owne . and so hannah , when she was earnest for a sonne , she makes this promise to the lord , that he shall be for him , and his advantage ; shee would dedicate him to his vse , and consecrate him to his service . so iacob , when hee was earnest with the lord to giue him meate , drinke , and clothes , &c. lord , saith hee , if thou doe , i will giue the tenth part to thee againe . i say , when the heart is thus disposed , in our fervencie , in our importunity , when we aske any thing at the lords hands , that our conscience tells vs within , that if wee had it , wee would bestow it vpon the lord , we would not abuse it , we would not spend it on our lusts , it should not be to serue our selves , but to serue the lord withall ; then our 〈◊〉 is rightly ordered . the next condition required , is humility , as lames 4. the lord giues grace to the humble : and 2 chron. 7. 14. if my people humble themselues , and call vpon my name , then will i heare in heaven , and grant their requests . and throughout the scriptures , you see , that , that is a condition that the lord puts in every where : hee hath respect to the low estate , is●… 66. 2. saith the lord , all these things haue my hands made , looking vpon all the creatures , the whole frame of them , they are al good , and i haue respect vnto them , but , saith he , i regard not all these in comparison of an humble heart , to him will i looke , that is of an humble , and contritespirit ; when the lord lookes vpon our prayers , if they come not from a broken heart , they want that condition , that he lookes for : for he gives grace to the humble ; because such a man is little in his owne eyes , and fit to be exalted , fit to receiue a mercie at gods hands . you know , it is a rule , that the lord keepes for those that are humble and low , such hee exalts ; those that exalt themselues he puts downe . now when a man is little in his owne eyes , that parvity , that sense of his owne vnworthinesse is a prevailing argument with him ; and therefore gen. 32. iacob vseth that argument , when hee comes to put up that petition , to bee delivered from esa●… : lord , i am lesse then all thy merties ▪ that is , take any of thy mercies , and put them in one end of the ballance , and p●…t me in the other , and i am lesse then it , and 〈◊〉 then it , take●… the worth that is in me , it is not heavie enough for the least mercio . now , when hee was thus humbled , and little , and vile in his owne eyes , the lord bestowed that mercie on him , hee was now fit to receiue it . for , david , when the lord sends him word by natha●… , that he would build him a house for ever , ( you see how he expressed himselfe ) hee went into the house of the lord , and sate before him , and said , lord , what am i , and what is my fathers house ? as if he should say , i was taken out of the dust , i was one of the meanest men of israel , and a man of no account , of no worth , and yet thou hast had respect vnto ●…e , thus far , not onely to make me king over thy people , but to build my kingdome , and my house , to make me a constant house for ever . i say , this sense of our owne vnworthinesse , it makes vs more fit to receiue the mercy , to bee exalted by receiving such a request , as wee put vp to the lord , and therefore hee regards the prayer of the humble . moreover , god giues grace to the humble , that is , he shewes favour to them , when they come and aske any thing at his hands , because an humble man will be readie to doe whatsoever he will : it is an expression vsed of david , in acts 2. 22. hee will doe whatsoever i will : that may be said of every humble man , he is exceeding pliable to the lords will , hee is ready to doe whatsoever hee knowes to be his pleasure , hee resists him in nothing . now , when a man will doe whatsoever god will , the lord will be readie to doe whatsoever be will , he will be readie to say to him , as hee did to the 〈◊〉 , oh woman , bee it to thee as thou wils . when a man , on the other side , refists the lord , ( as every proud man doth saith the text ) the lord resists him the lord resists the proud and giues grace to the humble . a refisting spirit causeth the lord to resist our prayers , and therefore it is , that the lord is ready to the humble man , because he yeelds to the lord in all things , and when a man yeelds to the lord , ( take that for a rule ) in obeying goas commandements , god will yeeld to vsin granting our petitions . besides , when the heart is humbled , and broken , and contrite , it is an acceptable sacrifice to the lord , which winnes it at his hands : he smells a sweete savour from such a sacrifice aboue all other ; yea it is that which sets a high price vpon every sacrifice , that we offer ; the best prayers , the best workes , that proceede not from an humble heart , he regards them not : as psal. 51. lord , saith he , if 〈◊〉 sacrifice , then will not regard it , but the sacrifices of a contrite , and humble spirit , those thou regardest , and those sactifices that proceede from it ; when we come to make a petition to the lord , ( it was the manner in the old law not to come empty handed ) a proud person comes empty-handed , but an humble person comes with a sacrifice , and the best sacrifice ; because he facrificeth himselfe , and his owne will , that is , he empties himselfe of himselfe , he opens a d●…re to the lord 〈◊〉 come , and dwell in him , when a proud man 〈◊〉 him out , such a sacrifice the lord is well pleased with , and such a sacrifice speakes for one , it makes way for his requests , and therefore the lord hearkens to it . lastly , the lord is ready to heare those that are humble ; because , whatsoever they receiue , they take it as of grace , and not as debt : whereas a proud man , a man that hath a good conceit of himselfe , a man that is list vp in his owne opinion , thinkes it to be due , he thinkes there is some correspondence betweene his works , and the wages . you know what is said of the pharise , that the publican went away instified , rather then he . why so ? because the publican thought himselfe worthy of nothing . and therefore ezek. 36. 31. when the lord promiseth those great mercies to his people , he requires this condition of them , that they should acknowledge themselues worthy to bee destroyed . when a man hath a sense of his owne vnworthinesse , and so comes to the lord , and askes it as of meere grace and mercy ; that is a great motiue to prevaile with him : for he is very carefull of that ; you know , in deut. 8. 11. how wary the lord was in giving this rule to them ; take beede when thou commest into that good land , thinke not to say with thy selfe , the lord hath done this for my owne righteousnesse : no , saith hee , i haue not done it for that , but for my covenant which i made with abraham , isaac , and laceh , that is , for my owne names sake , for my mercies sake , for the covenant , that i confirmed with them , that is the covenant in iesus christ , therefore i haue done it , & not for your own righteousnes . so you see , that this is a condition the lord will haue observed in our calling vpon him , that our hearts be humbled , that a man be little , and vile in his owne eyes , that he come with a broken , and contrite heart , pliable to him in all things , ready to obey him ; when the heart is so disposed , hee giues grace , that is , he shewes favour , hee is ready to grant our requests . the next condition , required in prayer , is that wee sanctifie the lord in our hearts . you know , when nadab , and abih●… drew neere vnto him with a common fire , ( when they should haue brought such fire as came from heaven , holy fire ) the lord destroyed them , and he giues this reason ; for i will be sanctified 〈◊〉 〈◊〉 that draw ●…eere to me . when we come to call vpon the lord , we know , then we come neere to him , and in such dra●…ing neere , 〈◊〉 must sanctifie him in our ●…earts , that is , we must co●…ceiue him ●…o be , as he is , most holy : now , if the lord be mo●… holy , if he that is vncleane and impure , and vnholy shall come neere him , he sanctif not the lord god , ( that is ) hee comes not to him as to a mo●… holy god , but he lookes vpon him , 〈◊〉 if he were a common person ; and therefore whensoever they came to offer a sacrifice , in the old law , they were first purified ; if any man were ●…cleane , and should off●… a sacrifice , he was to be cut off from his people . therefore , to sanctifie the lord in our hear●… , is to come with holy hearts , as in the first of t●… . 2. 8. i●… is the charge that the apo●… giues the●… , 〈◊〉 p●…re 〈◊〉 w●… 〈◊〉 〈◊〉 〈◊〉 or doubting ; lift vp pure hearts , and innocent hands , without wrath , or doubting . you will say vnto me what is this holinesse ? beloved , it is nothing but a sequestring , or seperating of any thing from a common vse , and appropriating it to god alone , that is holinesse . you know , whatsoever was holy to the lord , in the temple , or otherwise , whether it were holy vessels , or holy men , as the priests , it was seperated from all other vses , and made particular to him , and to his service . now , the heart of a man is holy then , when it is withdrawne from all things else , and particular to the lord alone . as a chast wife is to her husband , whose affections are bestowed vpon him , and no other person else ; so when the heart is to the lord alone , when all the affections are intent vpon him , and bestowed vpon him , and vpon none else , this is to haue the heart holy to him . so that , now he that will haue an eye vpon credit , vpon vaine glory , vpon wealth , vpon his lusts , vpon any thing besides the lord , that the heart is wedded to it , that hee bestowes any part of that coniugall affection vpon it , that should be wholly the lords , this man is an vnholy man , his heart is not holy : ●…or it is not sequestred from other things , and consecrated to him alone : for that is to be holy . and as the heart must be holy , so must the prayer be holy . when a man prayes to the lord with respect vnto him , and hath an eye vpon him , and nothing else comes in to take away part of this prayer ; if by respect , and worldly , and carnall thoughts come in , and set you on work to pray , now , these haue a portion , and interest in your prayers , they make your prayers pro●…e , and common , they are not peculiar to the lord , they are vnholy . so that is the holinesse then , in seeking the lord , when we are knit , and wedded to him , when one takes this resolution to him selfe , i am the lords servant , and him will i serue , i am not the servant of man , nor of any creature , i am married to the lord , and his , will i be alone , i will withdraw my heart from all things else . so likewise when a man prayes , so that his soule is intent vpon the lord , and vpon nothing besides , when the whole streame of his affections are carried to him , this is to seeke to him i●… holinesse , this is to sanctifie the lord in our hearts . and lastly , if there be any conscience of 〈◊〉 , ( that phrase i finde vsed in heb. 10 ) that is , if there be an evill conscience , if a man be conscious to himselfe , of any sinne , that is vnrepented of , such a man cannot pray , that makes him vnholy ; if there be any sinfull lust yet living in him , that is , vnmortified in him , which is not washed away , such a man is vnholy : yea , my beloved , the saints themselues , when they sin against god , as you heard heretofore , they are suspended from the covenant : though they be within the covenant , yet they are suspended from receiving the benefit by it , that otherwise they might have : till that sinne be washed away , they are not holy . a priest , or one that was holy , if hee touched any uncleane thing , he remained vnholy , till he was washed , though otherwise he were holy habitualy , vvholy dedicated to gods service ; so it may be with those , that are within the covenant , though thou be a holy ●…an , yet , if thou touch pitch , that is , if thy heart be polluted with any sinne , of one kinde or other , as long as that remaines , thou art vnholy . if thou come now , and seeke to the lord , you know wha●… the iudgement was in the olde law , such a one was to be cut off from his people . and therefore , you shall finde , this was the constant practise of the saints ; when they sought the lord for any speciall mercie , they began with taking paines with their owne hearts , with humbling themselues for their owne sinnes , and the sinnes of the people : as , we know , daniel , and ezra , and davia , in their prayers , ( i neede not stand to giue you instances ) and indeed so should we alwayes , when we come with any request , and petition to the lord. first , let a man examine his heart and his life diligently , looke backe to all his former wayes , consider , and goe through all the particulars ; see if there be any thing amisse , if there bee any tincture of vncleannesse yet lying vpon him , that is not yet washed away , if there be any pollution , any defilement of flesh , or spirit , and let him know that it is but labour lost , it is but a provoking of the lord , to come as a man vnprepared , to draw neere to him , except hee be cleansed . but you will say , how shall we be clensed ? i answere , you are clensed by renewing your repentance , and sprinkling the blood of christ : when a man humbles himselfe for his sinne , and entreth into covenant with god , not to returne vnto it , when hee makes his heart perfect , and sincere with the lord in that particular . and secondly , when he shall w●…thall belieue , that it i●… forgiven through christ , when hee is sprinkled in his blood to wash ●…t away ▪ though thy sinne be great , yet this will make thee pure , now thou art washed , as it is in the 1 cor. 6. 9. now you are washed , now you are sanctified , now you are iustified : therefore let a man not be d●…scouraged in this case : for , i confesse , there is nothing that giues such a checke to our prayers , that giues so many stabb●…o them ( as it were ) that hinders vs in that duty , as the conscience of sinne , when a man remembers such , and such a sinne he hath committed : yet be not discouraged ; for the blood of iesus christ is able to wash them away . though a mans face be very fowle , yet , you know , a basen of cleare water will wash it cleane , and all the filth is gone : now the blood of christ is more effectuall to rench thy conscience , and to purge it from dead workes , to take away , both the guilt of sinne , and likewise the power , and staine of it . and therefore , if thou haue any sinne , labour to be washed from that , that then thou maist come to the lord , having thy heart sprinkled from an evill conscience , and thy body washed in pure water , as it is heb. 10. 22. let vs draw neere , saith the apostle , in assurance of faith : but how ? having our hearts sprinkled from an evill conscience : as if he should say , otherwise your drawing neere vvill be to no purpose , you shall but provoke the lord in dravving neere , except you bee thus sprinkled , and thus washed , and thus purified . i , but you will say to me , if this be required , who shall be heard in his prayers ? for who can say his heart is pure , and his hands are innocent ? and if this be required , that we must lift vp holy , and pure hearts , or else we shall not be accepted ; what comfort shall we haue in calling vpon the lord , at any time ? to this i answere , that to haue a pure heart , is not to be free from sin , and from da●…y failings , ( for so indeed none should haue a pure heart ) but purenesse of heart , holinesse of heart is , to haue our hearts sprinkled from ●…n evill conscience , and to haue our bo●…tes wash●…d with pure water , that is , to be purified before the lord , is nothing else , but to haue such an habituall disposition , which makes a man ready to wash himselfe still , though hee be still spotted with sinne . so that this is , the disposition of a holy man , if a man that drawes neere to the lord with a pure heart ; though hee bee still spotted , and polluted , and defiled , yet hee hath an habituall disposition , hee hath a principle within , hee hath a new nature within , that is still working out that impurity , and washing it away ; though still he he●…e opposed , and assaulted , & tempted , and sometimes foiled , yet still hee resists it , and fights against it ; as the israelites had a charge never to make peace with amalek ; such a disposition is in such a man , he never makes peace with any sinne ; though he be led captiue sometimes by it , yet he yeelds not to that captivity . this is to haue a pure heart , though his heart be defiled sometimes , as a vessell will be fowle , yet hee washeth , and renseth his heart , he never suffers it to continue muddy , and vncleane , and in a filthy disposition , but he hath a fountaine , a spring of grace within , that will worke out all impurity , as a spring workes out mudde : he that thus purifies himselfe still , though the fountaine be muddy , though there be many iniections , many temptations , many lusts , and sinnes , yet , if he be purified himselfe , that hee will suffer no sinne to mingle with his heart ( as it were ) to rest there , and to abide , and dwell there , to lye , and continue there , such a man hath a pure heart . we say that is pure , that is full of it selfe , and will haue no heterogenea , no other thing mingled with it , such a thing is pure , as pure oyle is nothing else but oyle . now hee that hath a pure heart , is not he that hath simply nothing else , that hath no sinne mingled , that hath no drosse mingled with his wine , but hee that suffers it not to rest there ; but as oyle and water , when you iumble them together , ( as you know , when they are shaken together , they mingle ) yet the oyle workes out , & puifies it selfe , it will not suffer it selfe to abide with the water : a man , that is regenerate , a man that is borne of god , hath a seed remaining in him , though he doe sin , yet , saith the apostle , he cannot sin , that is , he doth not agree , hee doth not mingle with that sinne , it hath no rest in his heart , but he workes it out , in a passion ; when he is shaken ( as it were ) when he is transported , when he is not himselfe , there may be a mixture , and the fountaine , & the spring may be made muddy , yet let him come to himselfe , still he workes it out ; that is to haue a pure heart . so that a man thus affected may come with boldnesse to the throne of grace , and not be discouraged ; what though thy sinnes be many , and very great , and often repeated ? yet , if thou finde in thy selfe such a disposition of purenesse , and holinesse , still to clense thy selfe , though thou be still polluted and defiled , i can assure thee , thy heart is pure , thou maist go with confidence to the throne of grace . but now you will say this to me , ( that may be obiected ) why ? but may not any carnall man say as much , hee sinnes against god , and comes and askes mercie , he comes , and cries for forgiuenes , and saith , he will sin no more ; and yet he sinnes againe the next day , and addes drunkennesse to thirst ; that is , his sinne and his repentance , they runne in a circle , as drunkennes , and thirst ? how shall wee distinguish then betweene these two , that purifying disposition in the saints , and those vanishing purposes , that carnall men may haue , that never had experience of the worke of grace , of that purity of heart , that wee speake of . to this i answer briefly , you shall know the difference by this , 〈◊〉 godly man , when hee falls into sinne , and is defiled with it , hee washeth himselfe from day to day ; you shall find alwayes this , that he gets ground of the sinne , of the lust , that manifests it selfe in any actuall transgression , still it looseth by it , it gathers not strength , but looseth strength : in a carnall man it is quite contrary , his sinne still increaseth , and intends the habit , and the lust growes stronger and stronger , it gets ground of him , and those good things that he hath , they are more and more worne out , and so they grow worse and worse from day to day , and that is the property of an evill man , of vnregeneracie wheresoever , it is apt to grow worse and worse , and the more fal●…s they haue , the more sinne gets ground , and the more they lose ; but it is not so w●…th a holy man , the more hee falls , the more strength he gathers , hee is the more holy by it , the more wary and watchfull , and the more hee is emptied of himselfe , and drawes neerer to the lord , and is the more inflamed with loue to him , hee is strengthened in faith , and repentance , and in every grace : so that here the rule now hold●… not true , that acts increase habits , but the contrary , acts lessen the habits , which is a paradox i●… philosophy , but here it is so . if you aske how it can be ? i 〈◊〉 , in its owne nature every act intends 〈◊〉 habit , as well in 〈◊〉 ●…odly 〈◊〉 , 〈◊〉 〈◊〉 man , but it comes to passe by accident , as 〈◊〉 say , because ●…he grace in him 〈◊〉 stirred vp ▪ 〈◊〉 those foiles , and slipps , and those falls , and infirmities , to which he is subiect : i say , grace is stirred vp in him more and more , and more , and receiues more vigour , and strength . as we say of true valour , it is increased more by opposition ; so it comes to passe , that the more the childe of god falls into sinne , the more grace is intended , sathan gets lesse ground , as hez●…kiah , when hee fell into pride , the pride of his heart was lessened more by it , then when he shewed his treasure to the ambassadour of the king of babell , he knew not before the pride of his heart , that sinne , that fall did manifest his corruption , which hee did not see before . so that , when the heart is sincere , when it is pure , when there is a right principle within ▪ grace is set more on worke to resist sinne . so david , when he had numbred the people , that made him more humble , and therefore the lord shewed him more mercy afterwards , then ever he did before , hee shewed him where the temple should bee built , and vsed him in that worke , and never shewed him such mercie , and kindnesse before . ( i cannot stand to expresse particulars ) so it is with all the saints ; their hearts are never better , nor in more holy temper , nor more fearefull to offend , and in a more gratious disposition , then after their falls ; and therefore consider that , that thou bee not deceived , that thou maist distinguish betweene this falling into sinne , and washing your selues , and that relapse to which evill men are subiect ; and keepe that for a rule , that wheresoever there is true grace , still it stirres it selfe more and more , as it findes more resistance , even as the winde and the water , and the fire doth , you know , the water , when it findes a stop , it growes more vio lent , and so the winde : of the same nature is grace , where it findes a stop , and findes resistance , it growes more strong , and intent . the heathen had a little glimpse of this truth , when they said of vertue , that it growes more fresh and vigrous by being wounded ; that is , true of grace and holinesse , the true vertue , the more it is opposed , the more it growes : even as you see in opposition in the disputes of schollers , and all kind of contentions in law , or any thing else ; the stronger the ob●…ection is , where there is ability in the partie , it produceth new notions , and new answers , and puts them more to it ; so these assaults , and temptations , when there is truth of heart within , it drawes out more holinesse to god , and more strength , it multiplies the graces of god within : so that the graces receive increase , the more they are exercised , and intended , and sinfull lusts decrease , the minde is more emptied forth ; the ch●…e that is in v●… and the drosse is more wi●…nowed out , and the heart is more clensed from it . so much 〈◊〉 serue for this , that whosoever will come to the lord in prayer must sanctifie him in his heart , that is , he must come with a holy , and with a pure heart . we haue shewed what this holinesse , and purenesse is , where is it consists , and likewise how the obiection is answered , that might deceiue vs. so much for that property . i must adde another , you shall find it phil. 4. 6 whensoever you come to make your requests to the lord , this is another condition , that he requires , to be thankfull for the mercies you haue received received already : in all things , saith he , let your requests bee made knowne to the lord , with thanksgiving : as if he should say , take heede of this , that whensoever you come to put vp any petition to the lord , you forget not the duty of thankfulnesse , but still , when you come to a●…ke any thing , that you want , remember , that you giue thankes for that you haue . beloved , this condition must not be omitted : you see the lord himselfe puts it in very carefully , let your requests be made knowne with prayer , and supplication , and with thanksgiving . there is much reason why our petitions , and requests should bee accompanied with thanksgiving to the lord : for is it not reason when you come to aske somewhat for your selues , that you should doe that also that is acceptable to god ? will a man serue himselfe altogether , to come meerely to aske the thing hee wants ? this a man man may doe out of loue to himselfe , out of respect to himselfe ; but you must remember to do something that is pl●…asing and acceptable to the lord. and therefore you shall finde in the old law , they were commanded still to come with peace offerings , that is , ●…fferings , wherein they expressed thankfulnes , whensoever they had any speciall request to the lord : you shall find that was the manner in levit. & other places , that such a mā as came to request any thing at the lords hands , might not come empty ha●…ded ; and what should he bring with him ? a peace offering : what was that ? thankfu●…nesse for that peace he had enioyed , that was a peace offering : for peace is a generall word comprehending all kinde of mercies . for what is our health , but the peace of our humours within ? what is our cheerefulnesse , and ioy , but the peace of conscience within ? all the comfort wee haue in our name , and ●…ate , it is peace in the particular , &c , so i say , whensoever thou com●…est with a petition , forget not to come with a peace offering , that is , forget not to come with thanksgiving to the lord , for that which thou hast received : doe somewhat that is acceptable to him , as well as seeke for that which is vsefull for thy selfe . beloved , there is much reason for it : because , if a man be poring on his wants still , if it be 〈◊〉 his mind , when he comes to call vpon god , it wi●… indispose him , for 〈◊〉 performance , it will beget murmuring , and low●…enesse , and discontent , it will imbitte●… his spirit : when as a man remembers many mercie●… , t●…at he hath received , when he makes a c●…talogue of them , and innumerates them , it sweeten●… 〈◊〉 spirit , it makes him more gracious , it acts those graces that are in him , it drawes hi●… nearer to the lord , it quickens him , it makes him more content●…d with his condition , that he is in : whereas , o●… the other side , forgetfulnesse of mercies , when a man is onely intent vpon his petition to haue the thing done , ●…e ●…kes in many times into that 〈◊〉 of disposition , that we finde in children , that , when they cannot haue all that they would , they throw away that which they haue ; so that is our fault many times , when wee come and seeke to the lord for any thing that we neede , we are so intent vpon that , that we forget all the mercies we haue received , as if they were nothing : the lord would not haue it so , but will haue vs remember what we receiue , that wee may be content to want , that our hea●…ts may be brought to pati ence and contentment , vnder the crosse , and to want what it sh●…ll please him , for a time , to deny vs , as iob reasoneth , saith he , i haue received good from the lords hands , it is his answere to his wife , and shall i not receiue ●…ll ; so , if a good man bee thankfull for mercies , it will make him ready to doe so , it will make him content with that present want : for he lookes to that which hee hath had in hand . when a man saith thus with him selfe , thus , and thus much good i haue received , at the lords hands , what though i want such a thing ? what though i be prest with such an affliction , and calamitie ? i will be content to beare it , i say , the lord lookes for this , expostulating with him , and murmuring against him , is not a meeke manner of asking things at his hands , but , when a man so askes that , withall he is content to be denied , if his good pleasure bee so . now , thankfulnesse for mercie , makes vs ready to be so affected , to be willing to be denied , to be content to resigne our selues to the lord , and therefore he will haue thankfulnesse to goe with it , whensoever wee come to aske any thing at his hands . and therefore obserue , that whensoever you come to seeke the lord , you bee thankefull for the mercies you haue had , remember them ; for it is a great meanes to prevaile in our requests . thankfulnesse is , as it were , the insense , that perfumes your petitions , that makes them acceptable , and prevalent with the lord , so much the sooner . prayer goes vp without incense , when wee offer vp our petitions without thankfulnesse ; because that is a sacrifice , as you know it is called the cal●…s of our lips , and ever , when you ioyne thankfulnesse with your petitions , it is like a sacrifice mingled with it , that helpes to prevaile for you . the next condition is , and it must not be forgotten , of all the rest , that we come to the lord , in the name of iesus christ. this is a thing commonly knowne , you will say , who knowes not that , except we come in the name of christ , no petition can be acceptable ? beloved , i say to you in that case , a●… t●…e apostle iames spea●… , ia●… . 4. where hee giues this rule that wee should say , if the lord will wee will doe such and such a thing to morrow , &c. and when the answere would bee ready , who knowes not this ? saith hee , if you know the will of the lord , and doe it not , your iudgement shall be greater ; so i say , if any doe not practise this , ( and it is a thing we are exceeding ready to forget , or wee are ready to doe it in a for●…ll , and in a 〈◊〉 〈◊〉 , but to doe it in good 〈◊〉 , 〈◊〉 〈◊〉 ought to doe it , therein commonly wee come short ) you know how great a sinne it was , in the olde law , to offer without a priest ; in the 17 of leviticus it is said there , if any man brought his sacrifice , though it were the best sacrifice and the choise , yet , saith the text , ●…f he did not bring it to the priest , and to the altar , but ●…ay his sacrifice else where , without a priest , such a man was guilty of blood , and was to be cut off from his people ; that is , hee was to be cut off by the priest , by excommunication , and after , by the civill magistrate . you know , it was vzziahs fault to offer incense , when it was proper to the priest to doe it ? the same sinne wee commit when wee come to the lord , and thinke , because wee haue repented , and prayed fervently , because , wee thinke , our hearts and spirits are in a good disposition , because wee know no sinne , of which wee are conscious , for this cause wee thinke that wee shall bee heard . it is true , the lord requires these quallifications , in the partie , when hee prayes , but take heede of thinking to bee heard for this , this is to offer without a priest. you must come thus to the lord , and say vnto him , lord , i confesse ( notwithstanding all this ) i am vnvnworthy , i haue nothing in mee , why thou shouldest regard mee , it cannot bee , that either i , or my prayer should be acceptable , but i beseech thee , take them at the hands of christ , our high priest , hee , that is entred into the vaile , he , that takes the prayers of the saints , and mingles them 〈◊〉 〈◊〉 〈◊〉 when a 〈◊〉 can really doe this , wit●… dependance vpon christ , and come boldly in his name , that is to offer a sacrifice to him , and this we must carefully remember ; and therefore we see an excellent expression of this in levit. 5. where this is made cleare to you , that it is not any excellency in the person , not any fervencie in the prayer , not any purenesse , or holinesse that is found in him , nothing that come●… from man , that causeth his prayer to to be acceptable , but it is th●… priest , in that place from verse 〈◊〉 . to the 11. you shall finde there the law was , that he that came to sacrifice , must bring a sheepe , or a she goate , but if he were not so rich as to doe so , he was able enough to bring two ●…tle doues ; if yet he were not able to doe that , thē , saith the text , hee shall bring the tenth part of an epha of fine flowre , ( a very small thing ) and , saith he , let him giue this to the priest , and he shall make an attonement for him , and his sin shall be forgiven . whence i obserue this , that it is not the goodnesse of the sacrifice , the price , nor the 〈◊〉 , nor the excellency of that , when they came with a thousand ●…ammes , ●…nd so many sheepe , and bullocks , ( as you reade of many great sacrifices , that were offered by the kings ) yet the tenth part of an epha of fine flower , which was exceeding little , this prevailed fully as much ; it shewes evidently , that it is not in the sacrifice , but the poorest , and the 〈◊〉 , and the meanest sacrifice will prev●… with god , as well as the richest , and the greatest . what is the reason ? for , saith he , it is the priest , that must offer it , he makes it acceptable ; so in this case , let the sacrifice bee never so meane , yet , if it be christ , that offers the sacrifice , if it be commended to the priest , and he offers it , the lord will accept it . you shall finde that rule , levit. 5. 11. he that brings a sacrifice , ( this caution was given ) he must put no incense 〈◊〉 it , neither oyle . but , should the sacrifice be offered without incense ? no , you shall finde in levit . 16. that , alwayes the priest , when hee entred into the holie of holies , hee burnt incense , that the cloud of that incense might cover the mercy seat : the meaning is this , that when any man comes to offer a prayer to the lord , he can put no incense to it , the priest onely hee must put in incense , that is , iesus christ only must offer the sacrifice , wherein the lord smells a savour of rest : for the lord expresseth himselfe in this manner , as if he were disquieted for sinne , and can take no rest ; now , when iesus christ offers a sacrifice , hee smells a savour of rest ; because it comes from him , in whom he is well pleased : so , i say , wee must be carefull , t●…at wee remember wee come in the name of christ. but , you will say , every man doth so , and how shall we know it ? you shall know it by this , if you haue boldnesse , and confidence ▪ that is an argument that you looke not vpon your selues , but vpon christ. when a man i●… so exce●…ding ti●…erous , and doubting , and fearefull , that 〈◊〉 dares not come to the throne of grace , or , if hee doe , yet hee makes a great question , whether he shall be heard or no , this is too much looking to himselfe , here the high priest is forgotten . if thou come in his name , there is enough to carry th●t out , it will breede boldnesse in thee , it will breede confidence : if thou come in the name of christ , and offer vp thy prayers through him , it will cause thee , in every petition thou puttest vp , to thinke thy selfe so much beholding to christ , that thou wilt be ready to say , in thy heart , whensoever any petition is granted thee , i may thanke iesus christ for this . when a man , i say , shall bee so much put vpon his score , it will make him so much indebted to the lord iesus for his sinne that is remitted , and this petition that he hath granted , that his heart shall be more inlarged to thankfulnesse , when he is able to consider the benefit of redemption , and is ready to say with himselfe , if iesus christ had not died , if i had not had such an high priest , that hath entred into the very heavens , as the apostle saith hebr. 9. 1● make intercession for mee , i had lost this benefit , i had never come to haue put vp a prayer to the lord , or , if i had , it should not haue beene heard . but , you will say to mee , if wee be heard for christ , then , though a man be sinful , and though hee haue none of the precedent conditions , though he haue not that holinesse that is required , if the priest make him acceptable , why may he not hope as well as the most holy man. i answer briefly , though the priest giue all acceptance to the sacrifice , and our prayers are accepted through him , yet that is not all , there are two things besides required , that the person , that brings the sacrifice , be cleane ; no impure person was to bring a sacrifice : secondly , that the sacrifice be without blemish , he that hath a male , and bring●… a female , is cursed : so this is required , that the person be righteous , and that the prayer be servent , such as is indited by the helpe of gods spirit , that it may be a sacrifice fit for the lord. but now , that we haue from christ , is this , that though the person bee so , and the prayer thus qualified , and haue those forenoted conditions in it , yet it is not acceptable , without the priest. and therefore this should incourage you , when you consider the glorious god , his holinesse , that great distance betweene him and you , and your selues , on the other side , how vile and sinfull you are , and vnfit to come and put vp your requests to him ; now , when you thinke of a mediator , of an high priest , who is entred into heaven , who is gone thither , and sits at the right ●…and of maiesty , making intercession for you , when you consider there is one high priest , who is able to prevaile , not like the priests in the law , but one , that i●… ouer the house of god , one that is the very sonne , that is not entred in through the blood of b●…lls , and goates , but with his owne blood ; when out of this you shall receiue confide 〈◊〉 , and come ●…eere him with boldnesse , this is to ●…ake vse of christ , and to offer sacrifice in hi●… . there is no more rem●…ining now , but 〈◊〉 , when you haue considered all the conditions mentioned , and ●…tted your prayers according to the●… , that you b●… confide●…t , and expect much , that when you haue prayed , you may say thus , lord , i expect now the granting of them , thou canst not now deny them , lord , i wi●…l waite now . and this is our fault , when we haue prayed , and the thing comes not presently , wee are readie to giue over , we are not willing to waite . beloved , that is one thing specially to bee remembred , w●… must so farre magnify our prayers , we must set a price vpon them so farre and so esteeme them , and thinke them of that worth , that they will bring the thing to passe . if a man take a 〈◊〉 , or a medicine , or an herbe , and vs●… i●… 〈◊〉 〈◊〉 wound , or a disease , once , or twice , or thrice , and , if he see it doth no good , he will ●…ay it aside , and take another medicine : for , saith he , i haue tryed it , and it will doe m●… no good ; so a 〈◊〉 doth with hi●… prayers , ●…e sai●…h , i haue sought to the lord , i haue prayed for this thing twice , or thrice , and it is not granted ●…e ; and therefore he is ready to lay it aside , as if it were not effectuall , and to take another meanes , this neglect of prayer is not to know the force of the medicine . you must know therefore , of what efficacie prayer is , and trust i●… , and not giue over ( f●… it is effectuall ●…o bring the thing to passe ) and not make 〈◊〉 , but ●…ay , and 〈◊〉 ; it was 〈◊〉 〈◊〉 when 〈◊〉 and shee sought to the 〈◊〉 for a 〈◊〉 , shee made ●…o much 〈◊〉 to giue 〈◊〉 to 〈◊〉 , when they should haue stayed till the lord had do●… it , his own●… way ▪ so rebeccah , there was a promise , and no doubt , iacob , and shee prayed for the fulfilling of that promise , but she made too much hast , she tooke a wrong way to get the blessing by lying , this was not waiting , but a stepping out to another meanes ; because they thought prayer , and dependance vpon god would not doe it . so saul would not waite vpon god , but he would offer sacrifice , this was to make hast . and so it is , when a man is discouraged ; david , when the thing was not presently granted , he was ready to giue over , and falls to a desperate complaint , saying , one day i shall fall by the hands of saul . take heede of this , and when wee offer our prayers thus , learne to know what they are , learne to trust them , and to depend , and waite vpon god , say certainly , i shall not be denied , the thing shall surely be granted . so much for this time , and this text ▪ finis notes, typically marginal, from the original text notes for div a09999-e320 3 things considerable , for opening of the wordes . 〈◊〉 what prayer is 〈◊〉 in generall : 〈◊〉 in speciall : division of prayers into 2 : 〈◊〉 . 1 note ▪ rom : 8 : 27 : 2 hosca ▪ 7. 14 : the 〈◊〉 of the descriptio●… opened . 1 why ●…ee vseth the word disposition●… ) rather , then desires when the de●… 〈◊〉 dis●… of 〈◊〉 good que●… . a●…s . 〈◊〉 temporal rhings may be desired i●… a 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 things i●… a spi●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how . prov. 31. 〈◊〉 tim. 6 9. to god. arising from the spirit or regenerate part 1 sam : 15 : 1 : a●…t : 13 ▪ 2 : iohn 4. 14 si●…le . simile . mat●… 26. 41. rom. 8 : 27. offered vp in the name of iesus christ : 2 chron : 26. rev. 8 : 2 why the lord ▪ will haue vs to pray . 1 in respect of himselfe . 1. simile . 2. simile . 3. simile . 2 ▪ simile . glory what . 〈◊〉 in respect of our selues . 1 iude 20. 2 3 4 iob 22. 2●… . simil●… ▪ 5 note . 3. what it is to pray contin●…ally . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 tim. 1●…3 . idlenes , what . obs. a constant course of prayer , at least twice a day as a duty : quest answ. the grounds of it . 1 from the text 2 from examples : dan. 6 : 3. 3 from reasons 2 1 tim : 4 : 3 5 vse 1. vse 2. eph. 6 : motiues to prayer : mot. 1. mot. 2. dan : 6 : eph : 2 : 3. mot. iames 5 : nehem : : 12 : 4 mot. iohn ●…6 : 24 : iames 5 , 13 : phil : 4 : 6 : 5. mot. eph : 6 : mat : 26 : 4●… : note this . 6. mot. the omission of it doth disadvantage men : 1 in the outward man. 2 in the inward man. simile . iob ●…5 〈◊〉 simile . no●… . simile . simile . hypocrisie what . 1 obiect . answ. threefold : 1. ans. mal. 3. simile . 2. answ. 3. ans. obiect . 1. answ. 1. 2 cor. 8 : 12 , 13 ans. 2. how to fit a mans selfe to prayer . simile . note . note this expression of luther . 3 obiect . ans. 7 impediments of prayer , that makes it difficult . 1 note that . 2 simile . 3 4 5 6 1 king. 22. 31. 7 vse . what course is to be taken against these impediments . note this well . 4 obiecti●… against prayer . 1 obiect . ans. mat. 6. 2 obiect . answ. 1. 1 kin 18. 41 , 42 2 sam. 7. 11. 2 sam. 7. 18. dan 9. ans. 2. to worship god , w●… 3 obiect . ans. simile . simile . obiect . 4. twofold . 1 2 ans. 1 answ. to the first part of the obiection . answ. 1. answ. 2. difference between hauing of blessings through the prouidence of god , & from the loue of god. 3. ans. isa. 45. 4. note this . simile . answ : to 2. part of obiect . answ. 1. our prayers oft times are amisse in one of these three respects . first , in respect of the principle whence they ●…ovv , vvhen they are but naturall desires . iam : 4. 3. secondly , in respect of the end , when they are for the satisfaction of our lusts . 1 tim : 6. 9. quest. ans. simile . simile . 2 in respect of the manner , when they are vttered carelesly : answ. 2. god grants our prayers oft times , yet , first , not in that manner as vve desire 2 cor : 12. 9. simile . simile . 2. not by those meanes , which we prop●…d . simile . thirdly , or not in our time . simile . note . note . 3. ans. obiect . ans. simile . rev : 2 10. foure reasons of gods deserring to grant our requests . 2 3 4 simile . concerning the measure , if god giue vs not so much as wee aske . a lesse measure may serue as well as a greater . cleared in instances . 1. wealth . psal : 〈◊〉 . 16. 2. instance in grace . reu : 3 8. note . note in what sense this is to be taken . rev : 3. 3 instance in gifts . simile . simile . 4 instance , in crosses , and afflictions . simile . heb : 5. 7. dangers by omitting , or neglecting prayer . 1 2 3 4 5 6 benefit of frequency and diligence in prayer . a stock will be laid vp . simile . simile . case 1 about wandring thoughts in prayer . ans. 1 the cause of them is weaknesse . simile . simile . simile . 2. temptation . 3. negligence 4. voluntary admitting vaine thoughts simile . hovv to prevent wandring thoughts in p●…ayer . simile . case 2 about indisposednesse , and dulnesse , and vnap●…nesse to prayer . answ. 1. obiect . answ. simile . simile . note . obiect . answ. 2. causes of dulnesse . 1. desertion . 2. when there is some neglect on our part . case . 3. about praying after a man hath committed some gross●… sinne . ans. in this case prayer is not to be neglected . note . 2. reas. simile . reas. 3. quest. ans. heb : 3 12. simile . obiect . answ. case 4. about a set forme of prayer . answ. obiect . answ. 1. answ. 2. answ. 3. quest. answ. publick prayer not sufficient . simile . 1. reas. 2. reas. 3. reas. 4. reas. 1 sam. 1. ●…eas . 5. case 5. about vsing the voice , and about the ge●…ture in secret prayer . ans. note . iohn 4. 24. case 6 about want of leisure to pray by reason of present businesses to bee speedily dispatched . answ. note . cautions about shortnes of prayer in such straits . 1 caution . 2 caution . 3 caution . 4 caution . 5 caution . case 7 about vse of the meanes . answ. reasons why meanes must be vsed . 1 2. reas. simile . 3. reas. 4. reas. cautions about the vse of meanes 1 caution . 2 caution . simile . simile . simile . simile . 3 caution . simile . case 8 about praying in faith , when a man wants a particular promise , that the thing which he asketh shall be granted . answ. obiect . what faith is , required ans. case 9. about a man●… knowledge that his prayer is heard . ans. rom : 8. 27. note . qualifications or conditions required inthat praier that shal be accepted . 1 condition that the person be right iames 5 , 16 simile . psal , 4 , 3 〈◊〉 tim. 〈◊〉 . 8. mat : 5. 23. 24 2 requisite or condition is faith iames 1. 5 , 6 simile . why the lord requireth faith in prayer . 1 2 iames 1 : 6. atwofold faith required in our prayers . psal : 146. 5. 6. m●…t : 7. 7 how saith may be strengthened in prayer . from gods attributes . which are of two sorts 1 absolute : 1 iustice : 2 m●…y 3 glory 4. power . 2 chron : 14. 11 2 chron. 10. 12 5. vnchangeable●…esse . psal. 22. 4. 6. faithfulnesse how we may know that we pray in faith . 2 simile . 3 3. condition required in prayer is fervencie . iames 5. 16. simile . obiect . answ. when a man is said to be ser vent . 1 mat : 〈◊〉 . 2 gen : 〈◊〉 . cautio●… about fervency . 1 that it bee a fruit of faith . simile . 2 caution . that it be mingled with sincerity . note . rom. 12. ●…1 . 4. condition required in prayer is humilitie . lames 4. 2 chron : 7. 14. isa 66. 2. reasons why humility is required in prayer . 1 gen. 32. 10. 1 sa●… 7. 2 acts 2. 22. mat. 22. note . 3 psal. 51. 4. luke 18. ezck. 36. 31. deut. 8. 11. 5. condition required in prayer , is , to sanctifie the lord in our hearts . 1 tim. 2. 〈◊〉 . quest. answ. holines what . simile . heb. 10. ans. 2. meanes of clensing a mans selfe . 1 2 1 cor. 6. 9. heb. 10. 22. obiect . ans what is i●… to haue a pure heart . simile . obiect . answ. difference between the godly and others in falling into sinne . quest. answ. note . simile . simile . 6. condition required in prayer , is thankfulnesse phil. 4. 6. simile . 7. condition required in prayer , is , to come in the name of the lord iesus christ. iam : 4. levit : 17. levit 5. 11. levit. 5. 11. levit. 16. 12 , 13 obiect . answ. heb : 9. obiect . ans. the mysticall match between christ and his church by the late learned and reverend divine, john preston ... the leading sermon to that treatise of his called the churches marriage. preston, john, 1587-1628. 1648 approx. 263 kb of xml-encoded text transcribed from 80 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a55748 wing p3303 estc r33951 13637564 ocm 13637564 100867 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a55748) transcribed from: (early english books online ; image set 100867) images scanned from microfilm: (early english books, 1641-1700 ; 1042:16) the mysticall match between christ and his church by the late learned and reverend divine, john preston ... the leading sermon to that treatise of his called the churches marriage. preston, john, 1587-1628. [4], 142 [i.e. 144], [10] p. printed for francis eaglesfield, and are to be sold at the marigold ..., london : 1648. "the churches marriage or duty" has separate t.p. includes index. running title: the churches marriage. part 2 has running title: the churches cariage. reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of england -sermons. sermons, english -17th century. 2004-04 tcp assigned for keying and markup 2004-04 apex covantage keyed and coded from proquest page images 2004-05 olivia bottum sampled and proofread 2004-05 olivia bottum text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion the mysticall match between christ and his church . by the late learned and reverend divine . john preston , docter in divinity , chaplain in ordinary to his majestie , master of emanuel colledge in cambridge , and sometimes preacher at lincolnes inne . the leading sermon to that treatise of his called the churches marriage . cant . 63. i am my beloveds , and my beloved is mine . london , printed for francis eaglesfield , and are to be sold at the marigold in s. pauls church-yard . 1648. to the christian reader . when the sermons of this reverend divine intituled the churches marriage , were first published , this sermon was not come to the hands of those who were instrumentall in setting forth the work : who yet were willing rather to send it so abroad , then that so many excellent truths should be lost . this sermon since , coming to my hands , taken by a skilfull scribe from the authors mouth , i thought fit to adde it to the rest , lest the work should seem a body without a head . my pains is saved for speaking any thing concerning the worthy author , or his works , it is sufficiently done by those reverend divines that have been the publishers of them , therefore commending this to thee , and thy self to gods blessing , i rest thine in any christian office t s. the chvrches marriage . ephes. 5. 32. this is a great mystery , but i speake concerning christ and concerning the church . the poynt out of these words is this , that , there is a match between christ and the church : and consequently , betweene christ and every particular man that is a member of the true body of christ ; this is the great mystery the apostle tells us of in this place . to open which , let us consider wherein this match consisteth , what similitude it hath with the ordinary marriage which is betweene a man and his wife here upon earth , it consisteth in these five things . first , as in marriage there must bee consent of the parents , so here , the father hath given his sonne to us , and likewise hee hath given us to the sonne ; wherein wee are to consider the great mercy of god , that hee would bestow his owne sonne upon us , which is the reason why the apostle saith in ephes. 1. blessed be god , even the father of our lord iesus christ , that hath blessed us with all spirituall blessings in heavenly things in christ , that is , that hath given us his owne sonne , and with him all things else , and him likewise for us , when we were cast away men . that thus he should give us to his son , and match us with him , that is the first thing . the second thing in marriage , is the mutuall consent of the parties themselves that are to match together , wherein wee are in the first place to consider , the consent of the sonne , the husband , because wee know that the man is the suitor , hee begins , and if hee had not , who could have knowne the minde of the lord iesus , that he would match so lowe , that hee would match with sinfull dust and ashes , except himselfe had declared it , his church seekes not first to him , not because modesty forbids it , but because shee knew no such thing , that there was such an husband for her ; shee indeed had most neede to seeke , because shee stood in neede of such an husband , christ matches with her , not for any neede he had of a wife , but onely for the neede his wife had of him . now his father from eternity had ordained this wife for his sonne , and therefore hee must have her , and he could have no other . therefore , first see if the sonne bee willing , for this hee hath declared it plainely in his word . wee are ambassadors , saith the apostle , 2 cor. 5. beseeching you in christs stead , to bee reconciled to god , and in matth. 22. you see all were invited to the marriage , and all those speeches ; goe preach the gospell to every creature under heaven , and come unto me all ye that are weary and heavy laden : and that in revel . 22. let whosoever will come ; this i say , declares the consent of the sonne that he is willing . now , secondly for our consent , wee have that wrought by the holy ghost , by a double worke . one is a worke of the holy ghost , discovering to us the thraldome , and bondage , the death and danger wherein wee are , and also discovering to us our owne sinfulnesse , which is necessary , because a man is ready to bee conceited of himselfe , and so is somewhat coy , and unwilling to yeeld to the suit of christ , but when the holy ghost hath shewed a man what hee is , that he is such a one as hee never thought himselfe to be , he then begins to think , that hee is unworthy that the lord should vouchsafe him so much favour ; he is ready to say as abigail said to david , when she was spoken to , to bee his wife , lord what am i , that thou shouldest so far respect mee ? let thy handmaid wash the feete of my lords servants , i am worthy of no better office ; i say , this is one worke of the holy ghost , thus to prepare us to this match . the other is to present christ unto us , and to fit him above all the world for us in our apprehensions , which is done by the work of the holy ghost manifesting christ , and his beauty ; when christ comes to joyne our love , hee is faine to use his skill to joyne us : and all that wee can doe to set him at , is nothing , except the holy ghost shew you iesus christ , and except withall , hee make a secret impression upon the heart , except there bee a secret instinct wrought in us , causing us to long after christ , we shall never bring our hearts to consent to this marriage . now therefore , as there goes a secret vertue from the load-stone , that makes a secret impression upon the iron , and when that is done , the iron rests not , but drawes neare to the loade-stone , so the holy ghost that is sent from the father , makes an impression upon our spirits , that wee have no rest till wee obtaine christ. this is called in scripture , a drawing to christ ; none comes to me except the father draw him , that is , except the father worke powerfully upon him , and make him willing to come : for that is the meaning of drawing , when the lord turnes as it were the will of a lion , makes him a lamb , when he gives another will. this consent must not bee mentall onely , kept within the breast , but there must bee an expression of this consent , and it is in a mutuall covenant ; so then the third thing is the covenant betweene christ and us , which is an everlasting covenant on both sides , an everlasting covenant on christs part to bee ours , to bestow himselfe on us and all that is his , whether salvation , remission of sinnes , sanctification , glory , his death , obedience , all hee did or is , all is ours : and againe , a covenant on our part , to give up our selves to him , and this for ever , and all that is ours : as our sinnes are made his , so all the good wee receive from him , wee promise to imploy to his service . now , this is but as the espousals . the fourth is that union that followes upon this , and the solemne celebration of the marriage which is done in baptisme , when you were asked this question , even as it is in ordinary marriage , will you have this man to your wedded husband , will you take him for better and for worse , will you bee content to renounce all others and to bee alone to him , to serve and obey him ? so in baptisme it was ask't : will you bee content to deny ungodlinesse , and worldly lusts , to renounce the world , the flesh and the devill ? &c. when men were of riper yeeres and converted , this was answered to by word of mouth from the party himselfe , and now when you are baptized young , it is even as it is in marriages which are made when the parties are under-age , which when they come to age they use not to disavow , but are obliged to confirme it : of that force is baptisme unto us . this i say , is the solemnizing as it were of the nuptials betweene christ and us , when we are baptized into his name , when wee leave the former name that wee had before ; as a wife doth , wee forsake father and mother and cleave to him , so that a man is no more sui juris , but is given up to this husband , to live after his will , to bee subject to him in all things , and take him even as hee taketh us ; hee takes us to keepe us in sickenesse and in health , not to cast us off , notwithstanding our insirmities , but to keepe to us and communicate himselfe alone to us , and not to reprobate men cast off ; so we take him with all crosses and afflictions , that attend the profession of him , to follow him through thicke and thinne , as well in adversity as in prosperity , to keepe the soule chaste to him , and not to prostitute it to any lust or any creature . the last , is the consequents of this marriage and union , wee have part in his goods , whatsoever is his , is ours , and ours is made his , our debts are made his , and againe , all his honours and riches , and priviledges are made ours , there is an union betweene the parties , my beloved is mine , and i am his , and then we have interest in all that is his . wee come now to apply this , and make some use of it . first , if there be such a match , betweene christ and every beleever , so that no man is partaker of any thing that is christs , except hee hath him first ; then take heede of applying the benefits of christ preposterously to thy selfe , for except thou have him first , it is but a vaine conceit to thinke any thing of his belongs to thee , to thinke of remission of sinnes and adoption , and all the priviledges , and to apply them to thy selfe , and to thinke when thou art but once perswaded of it , to thinke so , that they are presently thine , i say , this is but a meare dreame and conceit , except thou bee married to christ , that thou have the lord himselfe , thou hast nothing to doe with any thing that is his , hee that hath the sonne hath life , and all things pertaining to life and godlinesse , but hee that hath not the sonne , hath nothing , neither life , nor any thing else . therefore that you bee not deceived , you must looke on this as the ground of all your comfort : am i married to christ ? is the match made betweene me and him ? if it bee not , know that whatsoever thou thinkest of forgivenesse of sinnes , of any blessing , spirituall or temporall that it is thine , thou dost but deceive thy selfe therein with vaine words , it is not thy perswasion , that makes the match , this is a poynt of great weight , therefore examine thy selfe strictly herein . you will say , how shall i know it ? i answer , you shall know it by this . first , consider whether thou have the consent of the sonne : for that is the first thing , as was said , thou must consider , whether the sonne have given his consent our no : now it is true that in the word he hath declared his consent , but doest thou beleeve that ? hast thou applied this word to thy selfe ? there are two things which beare record with the sonne that he is willing to match with us , and that is the word and the spirit : and consider if both have come home to thy heart yea or no , to testifie this . first , i say , christ hee hath declared his will to match with us in his word : for though there be no particular promise to iohn or thomas , or to any particular man , to say christ is willing to marry thee , yet there is the generall that includes the particular , as wee finde the substance of this generall , all that receive him shall bee saved ; then sayes the soule , but i am one that am contained under this generall , this generall speakes to mee as well , and that as surely and as certainely , as if a messenger were sent from heaven to assure me that the son is willing to match with mee , for thou must looke what ground thy faith hath had , whether thou didst finde such a word as this , and whether thou canst apply it to thy selfe , and hast laid hold upon it , and by resting on it , hast put thy seale to it , that god is true in such a speech as this : for you must know my beloved , that faith must have a word , that is the proper object of faith , for if faith had nothing else for its object but a perswasion , or fancy of our owne , faith were but a weake thing , for it would alter according to the object and ground upon which it is pitched : now a mans owne opinion it is changeable , and mutable , but therfore we are said to be rooted and grounded in faith because it hath a sure foundation , there is a rocke for faith to bee built on , which the gates of hell cannot prevaile against : now the rock upon which faith is built , it is the word of god , so that that faith , whereby thou beleevest thou art justified , that thou art grafted into christ , that thou art matched with him , that he is become thy husband , i say even that faith of thine must have a word of god to be grounded upon , thou must finde something in the word that must testifie to thee that christ is willing to match with thee , for you know there is no match without mutuall consent , and therefore the first thing when thou commest to bee married to him , is to know that there is such a match , and that the sonne is willing to match with thee . now how should any man in the world know that , except he declare himselfe ? and how canst thou know hee hath declared it , but from some word , from somewhat that he hath revealed in the scripture , to which all those places that i named before doe serve , goe preach the gospell to every creature under heaven , and come unto mee all yee that are weary and heavy laden , &c. and wee are ambassadors beseeching you to bee reconciled . these and the like are the sure word of god upon which thy faith must bee grounded , so that thou commest to say thus to thy selfe , well , whatsoever come of it , i am sure there is a corner stone , on which whosoever is built , shall not be ashamed nor deceived , i am sure of it from a word that the lord hath confirmed with a seale , and with an oath , and therefore i rest upon it . and it is not a bare word , that christ hath given to assure us of this , which is a signe it is a hard thing for us to beleeve it , it is no easie thing , for there is added to the word a seale , and it is confirmed with an oath , so then that is the first thing thou art to consider , whether thy faith hath beene pitcht upon som such word , and whether thou hast applied that word to thy selfe or no. in the next place beside this word , there is a witnesse from the spirit , there is a wondrous worke of the holy ghost , which saith to a mans heart , bee of good comfort , feare not , i am thy salvation . if you say to me what needs the witnesse of the spirit ? is not the word enough ? if christ declare himselfe so farre that in plaine tearmes he is willing to match with us , what need the speciall witnesse of the holy ghost ? i answer , there is very great neede of it , because the word of it selfe is not able to comfort , and quicken and releeve us , it is not able to beget in us peace , and joy , and righteousnesse , but it is even like a dead letter , it is a cold dead thing , able to doe nothing with the heart of man without the spirit , this we finde by experience , the clearest arguments , and the most comfortable that the scripture useth to comfort a man in distresse that hath his conscience troubled with the apprehension of his sin , and of gods wrath , they are all nothing till it please god to send his owne spirit to beare witnes to a mans spirit . you will say , what is this witnesse of the spirit ? i answer , it is a certaine divine expression of christ to the soule , whereby a man is secretly assured without any argument or reason , that hee is his salvation : for you must know , that there are indeede two things besides that confirme this truth to us , that is , the ground wee have in the word , and the effects and fruits of sanctification , but both these doe it by way of argument ; for when a man argueth thus , i see this generall proposition , all that believe shall bee saved , but i am one that believe , therefore i am one that am contained under the generall pardon ; this i say , is by way of argument . so againe , i finde in my selfe the fruits and effects of sanctification , and i am sure none are sanctified , but they are also justified , and they have received the spirit of christ , therefore i know i am one that belongs to him , all this is but the witnesse of our owne spirits , for these are but collections , that our owne spirits gather as a conclusion from the premisses ; but now the witnesse of the spirit , the witnesse of the holy ghost , it is a distinct thing from this , therefore rom. 8. 16. it is said , to witnesse together with our spirits , and therefore is a distinct witnesse from our spirits , that indeede witnesseth the same things , but the witnesse is distinct from that of our owne spirit , and that is without any argument or reason at all , being a secret manifestation made to the soule , whereby wee are comforted and assured , that our sinnes are forgiven , and that christ is willing to match with us . now consider if thou wouldest know whether thou bee one that is matched with iesus christ , whether thou have this double witnesse or no , of the word and of the spirit . you will say , hath every one this secret testimony ? i answer , that every one hath it in some degree , more or lesse , for that same in rom. 8. 16. the spirit witnesseth with our spirits , is a generall proposition , it concernes all beleevers , even with every mans spirit , the holy ghost beares witnesse , but then wee must take the words in the right sense ; it is true , in some the spirit speakes more evidently and audibly , with joy unspeakeable and glorious , the flashes of comfort are much more bright and glorious to some then to others , and such speciall witnesses of the holy ghost are very rare , and dispensed to us for some speciall purposes , commonly after some great humilitation or prayer , or to prepare us for some great enterprize , or some speciall conflict , they are even as the apparitions to abraham , and iacob , and paul , were , acts 23. 11. be of good courage paul , thou must beare witnesse of mee at rome , &c. so when he was at corinth , paul bee of good comfort ; i am with thee . acts 18. 9. all these were on speciall occasions : so i say there are some speciall witnesses of the holy ghost , when the holy ghost speakes evidently , and these are dispensed to us according to the good pleasure of god , and commonly it is added for some speciall purpose : now i say , not that every one hath this kinde of testimony , but every one hath so much witnesse from the holy ghost as doth uphold his spirit , that christ is willing to match with him , that hee hath or may have interest in him , and in all the priviledges of his death ; this i say , every one hath more or lesse , although those speciall degrees of the evident speaking of the holy ghost , are dispensed but to some , and to those that have it , but for a speciall time : this is the first thing . the second thing thou art to enquire into ( if thou wovldest know if there bee any such match , betweene christ iesus and thee , ) what thy owne consent hath beene and is , which herein is not in words onely , but is given then , when they heart and affections doe , or can make this answer , that thou art willing to match with the lord iesus , and this i give as a signe to examine thy heart by ; for it is not in the power of any man living to bring his heart to this consent , nor is any creature able to doe it , you may as well bring fire and water to agree together , as to bring the heart of a naturall man to be willing to match with the lord , but it is a speciall worke of the holy ghost that must mould the spirit a new , and breake all in pieces , and cast thee into a new frame , that must make thee willing to come into so neare a communion with the lord iesus , for our spirits are quite contrary to it . onely concerning this , take this caution , that it is not so much what thou art willing to say in any case or condition , for it may bee a man may bee willing sometimes to match out of feare , or hope , or out of some by respect , i say , he may be willing to doe any thing ; and to bee married to iesus christ , but it is another thing when a man can say , that it is the inward bent of his will , to have it done , it is the bent of his inward affection , the streame of them runnes that way ; this must bee wrought by the holy ghost . and take heede thou bee not deceived in it , for there are many unsound and false conceits , some there are that are willing to match with iesus christ , when they are in extremity , when they are on their death-bed , when they know not how to shift for themselves , but alas , such a consent is farre off from being a right consent , there is no freedome in this consent , that contract that is made thorow threatning , it is but a compelled and constrained consent , this is not that which thou canst ground on , and yet this is a frequent thing , when men are in straits , that they know not what to doe , then they are willing to match with christ. besides it may bee a man is willing to match with iesus christ for a time , to serve him for a fit , for a moneth or a yeere , but art thou willing to make an everlasting covenant with him ? you know that such a covenant is required in marriage , that women give up themselves to their husbands so long as they live together . now ordinarily when a man considers this seriously , what , must i forsake my pleasure for ever ? must i live to iesus christ , and no more to my selfe ? must i bestow all my time upon him , and have no more liberty ? here a man makes a stand , hee is not willing to make such a covenant with him , such an everlasting covenant ; therefore consider whether thy consent be for perpetuity . moreover , it may bee thou art willing to match with him in some good mood , when thou art in a good fit , but that may bee but a flash . there are many that for a fit in some good mood , when their hearts are wrought on , by some powerfull preaching of the word , or some transient action of the holy ghost , they are willing to match with iesus christ , but this holds not . besides againe , many are willing to match with christ hereafter , but they are not content to doe it for the present , but you know it is essentiall to the marriage covenant , that it be in verbis de praesenti , for the present , that is , i doe take this man for my wedded husband , &c. not that i promise i will , but that i am willing at this time , to give up my selfe to him , this present resigning of ones selfe ; this is the consent that makes the marriage . but that wee may shew all these false consents , i will runne thorow them briefely . first , there is in some an errour concerning the person , when men are ready to take iesus christ , and yet do not conceive aright of him . whereas the lord hath dealt plainely with us , as if he meant not to circumvent us , and tells every man aforehand , that if he will match with him , he must make account to take up his crosse , and deny himselfe , he must make account to bee wholly to him . now , when a man lookes on christ , and conceives him under another notion , and thinks he shall live another kinde of life more free and loose , and thinkes this strictnesse is not required at his hands by christ , now there is an errour in the person , and that makes the marriage frustrate ; therefore take heede you bee not deceived in this , for thou must know this , that when thou art once married to the lord , then thy will must bee subject to his will , thou must bee content to obey him in all things , thou must bee content to forgoe all , and resisine up thy selfe to him , and live no longer to thy selfe , but to him . yet , there is another errour , that commonly runnes along with mens consent when it is not right , which is , when a man is not willing to take the lord alone , but joynes others with him , when a man will so match with iesus christ , that hee seekes other things too , when hee will seeke honours with him , and seeke wealth , and seeke the pleasures of this world . now , if thou match with christ , know this , that thou must be content with him alone , thou must not joyne pleasures , and christ together , thou must not joyne covetousnesse , and him together , thou must not seeke praise with men , and think to match with iesus christ , thou must bee content to bee divorced from all other things and be to him alone , and take heede , that this deceive thee not . and lastly consider , whether this consent that thou give , be a perfect consent ; for there is a certaine imperfect consent that deceives many , when a man hath ( as i may so speake ) a kinde of wambling that way , but it doth not boyle up to that full height of resolution , when a man makes some kinde of offer , he makes well toward it , but he doth not fully resolve to match with the lord iesus , and this is that , that excludes many from this match , that , though they have a kinde of willingnesse and velleity , yet it doth not come to a fixed , solid , peremptory resolution . now , you must know this , that whosoever matcheth with iesus christ , must be so fully resolved , that he must bee shooke off againe with nothing : this resolution when it is imperfect and by halves , when thou doubtest whether thou shouldest doe it or no , this is a consent that is not accepted , all this while there is an errour on thy part , this is the second thing to bee considered , as thou must consider whether thou beleevest the consent of iesus christ , so i say in the second place , if thou wouldest know whether there bee a match betweene iesus christ and thee , consider what thy owne consent is , and take heed thou bee not deceived in it . thirdly , to know whether there bee a match betweene the lord and thee , consider whether there bee an union made betweene you and him : now , this union with christ , it is not meerely a relative union , such as is betweene husbands and wives , but besides this , there is a reall union , when christ sends his spirit into the heart ; therefore thou must consider , whether thou have the spirit of thy husband dwelling in thee or no , for except thou have the holy ghost to dwell in thy heart , it is impossible that there should bee any match , for there will bee alwayes jarres and dissentions betweene you , when thou hast the same spirit , then there is the same will , the same desires , you love and hate the same things ; therefore in considering , whether there be a match or no , this is a great thing , it will not deceive you , consider whether thou have the spirit of thy husband . i finde that the apostle in all his epistles , hee takes this as the sure argument to perswade himselfe and others , that they were grafted into christ , that they had received the earnest of the spirit , i neede not name to you particular places , they are so exceeding frequent . if any man have not the spirit of christ , hee is not his . rom. 8. but if you have the spirit , you are sure you have the sonne . consider therefore , whether you have this spirit in you or no , whether thou walke according to the spirit or the flesh , guided and led by the spirit of christ in all , for that is the way to know if thou have the spirit . a man may walke after the vanity of his owne heart , a man may walke after the vanity of his owne mind , when yet he hath some good motions and good desires ; so that if thou wouldest try thy selfe , whether thou hast the holy ghost , the spirit of thy husband , thou shalt find it by thy constant course , as you have it , gal. 5. if you have the spirit , live in the spirit , that is , consider what thine ordinary course is , whether thou be guided by the holy ghost or no. to know whether this spirit dwell in us or no , wee must not take it upon conceit and fancy , but you shall finde it by reall and sure effects . if you have the spirit , he will be as fire in you , i will baptize you with the holy ghost , and with fire , that is , the holy ghost shall be as fire ; now the nature of fire is , to discover it selfe where it is . if the spirit be in thee , hee will bee as the pilot in the ship , hee will direct thy course , and build up the kingdome of christ in thy heart , that is the third thing , consider whether thou have the spirit of the sonne . fourthly , if thou wouldest know whether christ have matched with thee , then be sure of this , that he hath washed thee from thy filthinesse , looke to that as another marke whereby thou maist discerne it : for though iesus christ marry thee when thou art in thy bloud , yet when thou art married once , he suffers thee not to continue so , but hee will clense and wash thee from it , as we see in this chapter , the apostle exhorts husbands to love their wives , as christ loved the church , and gave himselfe for it , that hee might sanctifie , and cleanse it with the washing of water , by the word , that he might presentit to himselfe a glorious church not having spot or wrinckle , or any such thing , but that it should bee holy without blemish ; marke it , when christ hath married thee , his end is , to present thee pure , to wash thee . now consider whether thou find thy selfe cleansed from thy filthinesse , and from all filthinesse , for when hee washeth any , hee washeth them from top to toe , though not fully in respect of degrees , yet he suffers not any spot or wrinckle , to remaine constantly upon them . for the meaning is , not that this wishing is perfected suddainly , when wee come to heaven , there shall not bee the least wrinckle at all : but notwithstanding he so washeth them here , that there is no spot remaines , that is , they allow not themselves in any sinne , that they wallow not in any puddle , hee so clenseth them from every sinne , that it doth not abide there , a beleever is still purifying himselfe , though he be still defiled ; therefore consider with thy selfe , whether christ have thus clensed thee from all pollution of flesh and spirit . beside in this washing , hee doth not onely clense thee from all outward defilements , but he will wash thee from thy filthy nature , not onely from the outward staynes , but from that swynish nature : for though a swine be washed cleane , if she retuaine her nature , shee will be ready to fall into the next puddle shee meetes with ; but now when christ washeth his church , hee washeth them from the filthinesse of their nature , even every man whom hee washeth : therefore consider if thou finde this purifying of the holy ghost or no ; for whosoever is washed by christ , there is a certaine simplicity and plainnesse of heart , that though he fall into sinne , yet his heart is upright with christ , as wee see in 2. cor. 11. 3. 4. i am jealous over you with a godly jealousy , for i have prepared you for one husband , to present you a pure virgin to christ , i feare least as the serpent beguiled eve , so your minds should bee corrupted from the simplicity that is in christ. marke , the apostle speakes of the church , as it is in this life , my endeavour is to present you as a virgin , what is that ? that you bee not corrupted from the simplicity that is in christ , but that you may have a plaine heart , that hath no deceit , that there be not a double minde . christ so farre cleanseth , that the heart is upright in every thing , therefore by that thou shalt know whether thou be washed or no , for though iesus christ marry us when we are ethiopians , yet when he hath married us , he puts a beauty upon us . consider whether this beauty be put on thee or no , whether thou bee so washed from thy filthinesse , that there doth a new beauty appeare , that that naturall blacknesse of thine bee removed throughout : indeed it is removed but in part for degrees , but yet there is a generall , throughout removing of it all over . lastly , if thou wouldest know whether thou be matched or no with him , consider whether thou have the wedding garment . in mat. 22. and luke 14. you shall finde the parable of the king inviting men to the marriage of his sonne , and there are many that come , but one of them wanted a wedding garment : what is the meaning of that ? many men come to the wedding for cheare , many for the benefit they might receive , or such by respects , because they would doe as others doe , because they might escape censure ; many motives there might be to bring men to this marriage feast : but now to have the wedding garment , that is the tryall . now what is the wedding garment ? it is a wedding affection , it is to love the bridegroome himselfe , his person , for we are not onely guests , wee are not so to understand it , but such guests as withall are married to the son. now he that comes to this wedding without a conjugall wedding affection , he comes without the wedding garment ; therfore consider with thy selfe whether thou have that affection or no. you will say , what is this marriage affection ? i answer , it is such an affection whereby a man pitches on christ , hee chuseth him before all others , as his husband : the wedding affection , is such an affection , as when one prefers her husband before all others : consider whether there be such an affection , that thou canst preferre iesus christ , before all things in the world besides . againe consider , whether thy affection bee fixed on his person : for the affection of an harlot may be towards her husbands goods , and toward the commodities and benefits by him ; but art thou able to love the person of iesus christ , so as to delight in him , and desire his presence , and seekest him , so that thou carest not for any thing so thou maist have him ? this is to have a wedding conjugall affection : but this is not all that makes the marriage garment . consider besides what boldnesse thou hast in his presence , for perfect love casts out feare : now by perfect love , is not meant onely love in the perféction , that is growne to a height , ( such wee shall not have , till wee come to heaven ) but by perfect love is to bee understood sincere love : therefore if thou wouldest know if thou have the wedding garment , whether this conjugal affection be wrought , thou shalt know it by the boldnes thou hast with thy husband : wilt thou say , thou art married to him , and yet darest not speake to him , but lookest on him , as on a iudge , as a hard master , or a stranger ? that thou darest not aske any thing of , or if thou dost , thou knowest not whether thou shalt obtaine it ? there is a certaine boldnesse and familiarity goes along with this , is there such a disposition put into thy heart ? besides this is not all , there doe withall accompany this all spirituall graces , that cloathe thy soule , that doe alter the habit of it , for there is something understood in the similitude of a garment , as importing the very cloathing that the soule weares , when it hath another habit than it had before . now this cloathing is a party-coloured garment made of all the graces of the spirit ; therefore if thou wouldest know whether thou have this wedding garment or no , thou must looke to every grace , for the image of god is nothing else , but the bundle and heape of all graces : as the olde man , the image of satan , and the first adam is the heap of all corruptions ; so this wedding garment , this image of the new adam , it is that which consists of all the graces , these must cloath thy soule . and now beloved , when this is done , the second thing that we are to doe after this examination , is , to perswade every man to bee content to take iesus christ for his husband . if already you be in christ , wee have no more to doe , but to exhort you , but to continue and intend that desire , and affection , and love to your husband ; but if upon this examination you finde you are yet strangers , i say the next use we are to make of it , is to bring your hearts to a willingnesse to match with him . now to perswade you to this , i will pitch briefly on these three particulars . first , consider whether thou bee able to live without a husband or alone ? the truth is , thou must marry of necessity , or thou art undone ; for it is the case of every man which is said of the captive woman in deut. 21. when they had overcame a city , if there were a woman among them to whom they had a favour , they might marry her if they would , if shee consented , shee saved her life by it . i say , that is the case of every man living , that when wee were all exposed to death , iesus christ had a favour to us , and we must marry him or we dye for it . now therefore when he shall be a suitor to thee , consider what thou hast to say , art thou able to live without him ? art thou able to pay thy ransome ? certainely thou art not able , and is it not then a madnesse in thee to refuse ? consider what is thy debt , and consider thou art bound to pay the utmost farthing which the lord requires at thy hands : when a man considers seriously of this , that every idle word , every sinne of omission , or that is committed , is a debt , and stands upon his owne score , and that himselfe is not able to pay , this will make a man begin to looke about him . my beloved , all the afflictions , that wee have in this life , they are but a paying the use money required for the debt , the maine debt remaines intire , that must bee payd at that day , the day of wrath , at the day of declaration of the just iudgement of god ; therefore consider first thy debt , and withall consider thy poverty . 't is true , though thou wert in debt , if thou hadst somewhat to pay it , it were another matter . and indeed , many men are puffed up with a conceit , and thinke they have something to pay , and this is the case of all hypocrites , that thinke they have some good workes , they have done many good things , they come to church duely , &c. but you must know that all this will not pay your debt , as it is revel . 3. i counsell thee to buy of me gold , that thou maiest be rich . till a man hath a husband , till he have iesus christ , all the workes he doth are little worth . i , but though a man bee in debt , and have not a penny to pay his debt , yet there is usually a time given , a man is not cast presently into prison . i answer , though thou bee not , yet thou art in danger all the time ; and it is a miserable thing to live in another mans danger , to bee in danger of an enemy , when a man shall have many writs out against him , and knowes not when the serjeant will seize upon him ; i say , put the case hee be not arrested , yet he is in continuall feare ; this is thy case before thou bee under this covert , before thou be matched to this thy husband christ : when thou hast him , thou art safe , but in the meane time thou art in continuall feare . as heb. 2. 14. it is given as a reason , why christ tooke part with the children , that he might deliver them , that for feare of death , were all their life long subject to bondage ; so that though a man bee not cast into prison , hee is all his life time subject to bondage . now if it were but to be delivered from this feare , and bondage that every other man is in , it were a great motive to move us to this . i , but is there not some bayle , may not a man flee from this arrest ? i answer no , every man without christ is like a woman that is friendlesse , that hath none to stand for her , that is destitute of wisedome , that hath no counsell to direct her . wee are destitute of righteonsnesse , we have none to speake for us , we are destitute of sanctification , wee have none to cleanse us , from our leprosie ; wee are destitute of redemption ; therefore you know it is said , iesus christ is made wisdome , righteousnesse , sanctification , and redemption : which implies thus much , that till wee bee married to him , wee have neither wisedome , wee have no righteousnesse to speake for us , wee have none to cleanse us , wee have none to redeeme us ; this is the first thing to move thee to it . secondly , when thou hast well pondered this first motive , that thou art not able to live alone without a husband , i say , consider secondly the excellency of thy husband , who it is that is a suitor to thee . and here first looke on christ himselfe , with all his attributes , and how that the lord himselfe will become thine ; consider the infinite wisedome of christ , his almighty power , consider his eternity ; consider whatsoever is in him , and thinke with thy selfe , that all this is in him , who offers himselfe to bee my husband , and all this shall be mine , all this is for my use , and advantage ; this is a great motive to winne us to match with him , as you know in earthly marriages , the excellency of a husband , the parts that are in him , those that are inherent in his very person , is the greatest motive of all other : thinke therfore of all christs excellencies , draw to your selves some idea of him , and thinke all these are mine , for my use , as his wisedome to give me direction , his power and strength for my protection upon all occasions , whatsoever is in him is mine , hee himselfe is become my portion ; this is a great motive to us . besides this , consider that thou hast not onely the person of christ alone , with all his attributes , but how much comes with him , which adde to this ; as the immunity thou hast by matching with christ , that when thou art once matched with him , thou art under covert , thy debts are paid , thou art out of all danger . my beloved , if it were but to bee freed from those injuries , and wrongs that a woman is subject unto , from potent enemies that are able to hurt her upon all occasions , you know it is a great motive to move her to match . now iesus christ frees us from all those great enemies of our salvation , as it is luke 1. 74. that being delivered from the hands of all our enemies , wee might serve him in holinesse and righteousnesse all the days of our lives . this wee have by him , that when satan shall come to us , and arrest us , wee may say to him , i am now under covert , thou must goe to my husband , hee is bound to pay my debts . my beloved , we consider not what a benefit this is , what it is to have iesus christ at such a time , when you come to dye , when you shall be arrested by death ; now to have the lord iesus to undertake all your debts , now to bee under covert it is a great matter ; as you know ( to expresse it to you a little what it is , ) iudas when hee had committed that great sinne , he was indited and arrested , hee had none to flee to ; peter when he had committed a sinne , hee had a covert to goe to , and you all know the difference that was betweene their conditions in the events upon both ; saul and david if you looke on them in their distresse , david had a covert to goe to when he was in distresse , ( for i speake not now of the debt of sinne , but of all calamities in which you shall have a husband to bee a refuge for you , ) i say , david when hee was in distresse upon any occasion , when his citty was burned and his wives taken , hee had a covert to fly to ; but when saul was in distresse , hee had none , hee went to the lord , but he had no answer . i say , it is a great matter to consider this , that we have a covert , that when the lord shall raine downe fire and brimstone upon us , when there is no rock to shelter us , now for iesus christ to bee a covert to us . we know the aegyptians when they were in that deadly storme of haile , the israelites were in their houses under covert , and look't out , and saw the danger they were in , and they then knew the benefit what it was to bee under shelter : such is the condition of all those that are in christ. besides this immunity , consider all those great priviledges that doe come by him , for this is not all ; but when you have matched with him , hee will make you rich , hee will make you heires of all things , all the precious promises belong to you , which it may be you reckon a small matter ; but the promises of god are most precious , and will make one rich , as you know a man that hath nothing but bills and bonds , and evidences , may bee very rich , though he have not a penny by him ; so to have all the promises belong to us : now as soone as we were in christ , there is not a promise in all the booke of god , but it belongs to us ; that is the misery of another man that is not in christ , there is not one promise his . therefore till thou have him , thou hast nothing . and besides the hope of the promises , consider what you have for the present , what dowry hee brings with him , in 1 cor. 3. wherefore let no man rejoyce in men ; for all things are yours , whether it be paul , or apollos , or cephas , or the world , &c. all is yours , and you are christs . marke , here is the expression of that dowry , that christ brings with him an inventory of the wealth of a christian , saith he , when once you are matched to christ , all that is his belongs to you ; paul , or apollos , or cephas , all his servants , all are bestowed on you , to wait upon the spouse , as it were ; hee hath given all to you , all those gifts are bestowed on them for your sakes : besides , the world is yours , that is , as farre as it is good for you , the world and all things in the world are so a christians ; though hee have but little of it , yet indeed the world is his ; other men are the worlds : if wee speake properly , the world is not said to bee any mans , but onely a christians ; for his use , he is the master of it . indeed , whilest a man is in his minority , ( you know the heire doth not possesse his goods , because it is the time of his education , so ) it may bee thou hast not full possession : it is dispensed to thee as the lord sees meete , because it is the time of thy nurture and education , thou art in thy minority , but yet the world is thine . then he goes on , life or death , that is , all this life is bestowed on a christian for his advantage : to another man it is not so ; the longer hee lives , it is the worse for him , hee hath the further reckoning ; it doth but make his sinne ripe , and but lay up a treasure of wrath for him ; so that all a mans life long , hee doth but gather stickes to make a fire to consume him at the last day . but now in the portion of a christian , this is one thing , that iesus christ bestows upon him , that all his life is for his advantage ; all the good workes he doth , all those shall bee remembred , all those shall goe along with him and bring a sure reward ; and then not onely life is his , but death is also . my beloved , it is a strange thing , that this should be reckoned among the dowries , and commodities , and priviledges that christ bestowes on his spouse , to bring death with him ; yet this is a great priviledge , that hee bestowes death on us ; for what were the condition of a christian if death were not ? were it not the most miserable of all other ? for if there were no death , there should be no resurrection : therefore death must needs bee a very great advantage : it is that , that makes way for us , to deliver us out of all the miseries of this life , and to give us possession of that everlasting kingdome that is provided for us . whether they bee things present , or things to come , that is , all that belong to this present life , and not onely those , but those that belong to the life to come , all those are yours : this is that we have by christ. and lastly consider , how faire a life you shall live with him , in what plenty ; that there is nothing that your heart can desire , but you shall have it ; in that security , that you neede feare no enemy ; whereas other men have a thousand feares , a christian hath this benefit , hee makes the lord his dread , that hee need feare nothing ; but he is delivered from the hands of all his enemies . consider with what contentment thou shalt live , that thou hast such a husband that is an adequate object ( that i may so say ) that shall fill thy soule , that when thou hast him , thou needest not thirst after any thing besides . that is the great benefit that is promised , that thou shalt thirst no more , that is , when a man is married to the lord iesus , hee is so filled and satisfied with contenment , that hee lets all other things goe : if hee have them so it is ; if he want them , it is no great matter : hee hath one that is contentment enough to him , hee hath one that is instead of all . but you will say , if i have this husband , i must live in subjection to him ; our wills must bee subject to his will ; our liberty must bee taken from us . my beloved , what if it bee ? you must consider what kinde of subjection it is , it is such a subjection as whereby the members are subject to the head : now doe you thinke it any burthen , for the members to bee subject , and to bee ruled by the head ? it is a naturall subjection , that is , such a subjection as is convenient for you ; therefore if you complaine , you have lost your liberty , know it is quite contrary when you have matched with christ , now you are delivered from bondage and set at liberty . i , but you will say , it is a pleasant thing for a man to doe what he will ; liberty is a sweet thing , and to part with this , and now to live under a husband , it is a hard case . for this my beloved i beseech you consider , that it is true , for a man to live as hee will , if his will bee right , it is a great benefit ; but for a franticke man to doe what hee will , for a man whose will is set upon things hurtfull to himselfe , for such a man to have his will , it were better hee were restrained : and this is the case of every man till hee bee matched with the lord iesus : therefore that you may know what this liberty is , wee will put you but this case ; you must know that every man is marryed to one of these two husbands , either hee is subject to the law of righteousnesse , or to the law of sinne ; either hee is in bondage to the flesh or to the spirit , either hee is subject to christ , or else he is subject to sathan . now consider which of these two thou wouldest choose , whether to bee subject to the law of sin , or to christ : and that you may know which to choose , i will expresse it to you by this ; it is as when a sicke man lyes betweene the physician and the disease , hee must needes bee subject to one of them : the disease counsells him to doe one thing , the physician another : now consider which of these two thou wouldest obey . you will say , i would doe what i list , i would doe as my disease suggests to mee , and would have me doe : that seemes easie for the present , but will not this increase thy bondage , and pay thee with death in the end ? on the other side , if thou bee content to be subject to the physitian , and have thy will subject to his , doth not this draw to liberty and restore health , and bring thee to life ? therefore consider what a small objection that is , and consider withal , what you will choose ; for i say , every man must be subject to one husband ; and that you may see the difference of these husbands , consider that in romans , 7. you shall finde there , that whosoever is not married to christ , is subject to another husband , that is , the law. know you not brethren , that the law hath dominion over a man as long as he liveth ? for the woman that is subject to a man is bound by the law to the man while he liveth , and if she take another man , she shall be called an adulteresse : but if the man be dead , shee is freed from the law , so that shee is not an adulteresse , though she take another man. this is but the similitude : but the meaning is , before ever a man bee marryed to christ , he is marryed to the law , and he cannot be marryed to christ iesus , till hee be dead to the law ; and when he is dead once to that , then he may be marryed to him . now you shall see the reddition of this similitude : so you brethren are dead to the law by the body of christ , that you might be marryed to another , to him that was raised from the dead , that you might bring forth fruit unto god. for when you were in the flesh , the motions of sinne that are by the law had force in your members to bring forth fruit unto death , &c. the meaning is this , that till a man be matched to iesus christ , the law of god , the morall law that is written in every mans conscience , it rules there like an hard husband , a severe cruell husband , that sets an hard taske to doe , and gives no strength at all to doe it , and therefore it brings forth death : for when the law commands a man to doe a thing , he hath no ability to performe it : and withall it doth signifie unto him , that if he doe not performe it , he shall bee cursed ; this is to bee subject to the law : and so a man lives in bondage all his time ; so that whosoever is not marryed to christ , he is all the while subject to an evill conscience , to the law that suggests what hee should doe , with threatning him if not ; and when conscience tells him , that he hath not performed it , it is a continuall vexation , a burthen and a griefe to him : but now when he is marryed to christ , then he serves in newnesse of spirit , not in the oldnesse of the letter , as it followes there , that is , hee doth every thing freely , hee doth it out of choice , he doth that which his owne spirit caries him to ; looke what commandement he hath , he hath some ability to performe it . againe , hee serves a kind husband , that takes every thing in good part , that will not pay him with death , as his first husband doth . i say consider this , and let it be the second motive . the third thing i will conclude with , is , the danger of refusing him , wherein i thought to have bin large , but i can but touch it . i say consider this , that if thou refuse , it is the greatest sin that thou canst commit : for thou must know this , that when the lord iesus christ shall become a suter to thee , for thee then to refuse , thou provokest him to anger . i dare say , it goes beyond all the sins thou hast committed ; for know this , hee is not a bare suter , but a suter that hath paid deare for his wife ; hee hath purchased thee at a deare price , with the shedding of his owne blood : so that if thou wilt not heare his sute , hee looseth not only his labour in suing , but the price that he paid for thee , for the very blood of iesus christ shall bee put upon thy score . to have the lord as suing to thee thus despised , you know , rom. 2. 4. 6. despising the patience of god , treasures up wrath against the day of wrath . now despising kindnesse is greater , and the contempt of it , doth more incense the lord to anger . now therefore when the lord shall be a suter to us , one would thinke we should rather be suters to him : but when he shall condescend to be a suter to us , and be refused , think what a provocation it is ; i will give you but one instance , that you may know what it is to refuse this sute . the iewes when christ came in the flesh , it is said , he came to his owne , he made offer of himselfe , but his owne received him not , but refused him , they would none of him . iohn , 1. he came to his owne , but his owne received him not , you see how christ tooke this at their hand , you see , for this the wrath of god is come upon them to the utmost . compare now all the sins of the iewes , and all the punishments that were upon them before this time , they were nothing to this . for first you see , that for sixteene hundred yeares welnigh , the wrath of god hath layne on them ; take the times of the lords wrath formerly upon that nation , it may be for seventy yeares , or for forty yeares , as in the time of the iudges , and in the captivity of babylon , what was that to this wrath ? secondly , in those times , though they were in captivity , and were hardly used , yet the nation was still kept together , and restored againe ; now they are scattered to all nations of the earth , so that this very sinne of the iewes in refusing iesus christ , you see how the lord was offended with it , as the apostle expresseth it , the wrath of god is come upon them to the utmost : marke it , for it is your owne case , that when we preach the gospell , and offer christ , we are the friends of the bridegroom : our businesse is , to present you as a pure virgin to christ , and when you will not heare , but refuse when we beseech you to be reconciled , you commit the same sin that the iewes did , when they would not receive christ : this is the case of every man that refuseth , you know those that were bid to the wedding ; the text saith , the king was exceeding angry , and pronounced this , that not one that was bid should taste of the supper : thus for a man to refuse , we know not what god will doe to that man : we cannot distinguish of the time : secret times belong to him : but for a man to refuse at any time , when hee is invited to come to christ iesus , either by the preaching of the word , or by the secret motions of the spirit , it is a dangerous thing . who knowes whether ever thou shalt bee invited more ? as you see when they refused , the lord did not send the second time , but pronounced this peremptory conclusion , and sentence upon them , not a man that was invited should come . an objection may bee made , which i will an swer , and so proceede : which is concerning these motives i have given , & that is , whether we may use such to our hearts , to move us to take christ , as to consider the priviledges and liberty we shall have with him ; for wil some say , we are bound to match with christ meerely out of love to his person : how shall these bee used as motives then ? these motives serve notwithstanding to two ends . first they are a good introduction to lead us to the match : for when we make a tender of christ , men will not hearken to us ; as many a woman will not heare of such a suter ; but when shee is told , that he hath such an estate , that he will bring her to such an house , thus and thus furnished , that she shall have these and these commodities by him , it may be that will winne her thus farre as now to see him , shee is content now that he should come , and be a suter , she is content to conferre with him ; so i say , this is that that brings every man first to looke after christ iesus , to admit him as it were , to be content to see his person , to give him leave to conferre with them ; therefore that is one use to be made of them . the second use of such motives is , when a man hath resolved on the match , it is a great helpe to make him the more willing . when a man or a woman hath resolved on this match , and withall considered these and these additions , i say they add , they helpe well to his resolution : so that when respect to his person , hath once set the compasse , these considerations of punishment and reward , they are good to fill the sayles , and to cary the ship along , and to drive it to the haven ; although still the principall motive be a meere respect unto his person . i say that use these have , to bringe us to looke to christ. but when once they have brought us to the knowledge of christ , to be acquainted inwardly with him , now the heart of every man is to be content with him alone , though there be nothing beside , and indeed it is that which makes the match , onely these helpes are good additions , these draw us on to make our consent and choyce , and willingnesse the more full , and perfect : but this but by the way , onely to answer that objection . now to come to the maine impediments that hinder men from christ , it is worth all our considerations , to see what it is that keepes men off , which is not onely profitable to bring them in , that are yet strangers , but also to confirme those that are already entred into covenant with the lord iesus , and you shall finde one of these three things keepe men off . some there are that never heard of the lord iesus , some there are that heare of such an offer , but cannot beleeve it , some againe that doe beleeve it , yet are not willing to live under him , but would live according to their liberty , they are not willing to change their condition , even as sometimes there is a proclamation out for pardoning of pirats , it may be there are many pirates that never heard of this proclamation , these cannot come in , they know it not , and this is the case of those to whom the lord iesus is not preached or remaine ignorant of him . secondly , there are some other pirats , that heare of it , but they beleeve it not , they thinke it is but a trap to get them in , they cannot beleeve that those great rebellions that they have committed can be forgiven . there is a third sort that beleeve it , that make no question but they shall be pardoned if they come , but they thinke it a better course to live by piracy still , rather than to come in under the law to live in subjection , they thinke they shall live a poorer life and be more restrained , they are not willing to change their condition . now for the first of these , wee have nothing to doe with them , for we speake to none but those that have heard of the proclamation , that know wel enough there is such an offer made , therefore our businesse is with the two second . first i will begin with those that will not beleeve , that there is such a pardon ; that cannot thinke that the lord iesus is willing to match with them , this is a common case , many a man when he lookes on his rebellions , is ready to say , why ; is it possible that i may bee admitted to match with the lord iesus ? i that have an heart so hard , such lusts ? i that have committed such rebellions against him . yes , whosoever thou art , i am bold to say to thee , ( and thou must thinke it as true , as if christ himself should speak from heaven ) that if thou dost come in , thou shalt be received . oh! but is it possible that such a wretch as i am may be advanced & raised to such a degree of honor yes , it is most possible , the lord iesus may have a favour to thee , it is our message to come and tell thee so much , onely thou must doe as the captive woman in deut. 21. when any had a favour to a woman that was taken captive , she must put off her old clothes , she must put on new apparell , shee must be washed and purified , and pare her nailes , and so she must become his wife ; so i say to thee , the lord is willing to match with thee , onely thou must change thy rayment , thou must wash thee and pare thy nailes , &c. therefore beloved , let none in this case be discouraged , as indeed we are exceeding apt to bee , and ready to doe in this case , as gideon , when the angell appeared to him , and told him he should doe great matters , that hee should judge israel , that he should deliver them out of the hands of the midianites , what saith gideon ? lord ( saith he ) what am i and my father ? hee is one of the poorest in manasses tribe , and i am the least in my fathers family , and is it possible that i should be raised to such honour ? yes saith the lord , it shall bee done , i will confirme it , thou hast my word , and i will confirme it by miracle , as you know he did by the burning of the sacrifice , and by the dew on the fleece , when all the earth was drie . i say , the same is our case , when we heare such a thing as this , that we shall be made queenes , that wee shall match with christ , when a man is little in his owne eyes , he wonders at it ; i say , the lord will make it good to thee , thou shalt have a word and a miracle to confirme it , for indeed beloved , it is a thing that needs a miracle , that the sonne of god , the lord iesus , should come , and match with such wretches as we are . you will say , where is this word ? you shall find it in rom. 4. 5. he justifieth the ungodly , i will take but that place onely , abraham beleeved in him that justifieth the ungodly , and his faith was accounted to him for righteousnes , that is though thou be an ungodly man , though thou be a pirate , a rebell , it is no matter , the lord will match with thee notwithstanding , and pay all thy debts and justifie thee ; indeed after that , he will sanctifie thee , and change thy heart ; but yet this is thy comfort , that though at present thou be ungodly , yet notwithstanding he will match with thee . beloved , this is a sure word , and this is our great consolation , that though we be in our blood , yet then the lord makes the match : indeed afterwards hee washeth and cleanseth us : therefore say not , i am blacke , and therefore the lord can have no delight in me , and what can he see in me , to marry with me ? for hee will marry with thee even then . onely when he hath marryed thee , then he will change thy nature , he will change the skin of the blacke-more , then he will put a new beauty on thee , this is thy comfort , that there is this difference , betweene the marriage of christ , and the marriage among men , when wee come to match , wee must find beauty , first some amiable thing in the party ; but the lord lookes on us , when we are the most lothsome creatures in the world , and then hee makes the match , and after hee puts that beauty on us , that may cause him to delight in us . you will say , here is the word , but where is the miracle to confirme this ? i answere , this very word hath a miracle going along with it , and you shal see them put together in matth. 4. 23. where you shall see the lord iesus when he came to his owne , to make a tender of himselfe , in what manner hee comes , sayth the text , hee went about preaching the gospell of the kingdome , that is , to tell men this good newes , that if they would match with him , they should have a kingdome : here is the word , and see the miracle followes , hee went about preaching the gospell of the kingdome , and healing sicknesses , and diseases , there is the miracle , that seeing it would bee a wondrous thing that the lord should match with dust and ashes , that hee should bestowe himselfe thus freely on us , saith the lord , if you will not beleeve mee for the words sake , yet for the miracles sake , you see what i doe , i that preach this . but you will say , these miracles were wrought long agoe , if they were done now , it were another thing . beloved , it is all one , for know that this word and miracle went then together , the word is as ancient as the miracle , therefore you must make the same use of them now , as you would have done then ; indeed if the word were now delivered , and the miracle wrought long agoe , it were another case , but when he that sayd the word , at the same time confirmed it with these miracles , this may worke beleefe . you will say , this miracle confirmes it in generall , if the lord should speak personally to me , and say , i will be thy husband , this were to purpose . beloved , consider , it is all one , because you have this generall , he bids the gospell be preached to every creature ; therefore , thou art sure thou art in that number : consider that the word of promise also , which word you all know , that whosoever beleives shall be saved , that is , whosoever will take his pardon shall be saved , and nothing keepes men from salvation , but the refusing it ; therefore say not , he that commits such and such sinnes , shall bee damned , but he that takes not the pardon shall be damned : beloved , this is a matter of great consolation , this is that that is our freehold , we have a sure word , and this is the gospell that wee have to preach , that whatsoever the rebels bee , and whatsoever the sinnes are , yet they may come in , and be received . i , but my sinnes are great , as red as skarlet ? what if they be ? they shall be as snow . but i have often committed them . what if thou have ? he that sayd to thee , thou shalt forgive thy brother to seaventy times seaven times , sure he is able to forgive to seaventy thousand times seaven times . but my sinnes are exceeding great as the mighty mountaines . they shal be drowned in the bottome of the sea , that is as able to drowne mountaines , as the least hill . oh! but they are exceeding many ; i am guilty of all variety of sinnes , there is scarce any grosse sinne , but i have committed it . there is as great variety and multitudes of mercie , to cover and swallow them . you will say , this is possible if my heart were soft , able to repent ; but i have a hard obdurate heart . if thy heart be hard , he can take away that stonie heart , and give thee a fleshy heart ; this hee hath promised : why now what hast thou to doe ? even to lay fast hold on this word , as they did on the hornes of the altar , and even goe and say to the lord , lord i will hold me here . lord , it is thy word , thou canst not deny it , lord , if thou wilt kill mee , here i will dye , i will not let my hold goe : i say , if thou doe but take hold of this word , that he justifieth the ungodly , and whosoever will beleeve shall be saved : if thou take this hold , i assure thee , my life for thine , it is impossible , but the lord should in the end give thee this answere , be of good comfort , thy faith hath saved thee i deny not , but that the lord may hold off for a while , for a time he may keepe off , and give thee hard words , and say as he did to the woman of canaan , that hee is not sent to such a dog as thou art ; but if thou persist as she did , and keepe close to this word of promise , then after thou shalt receive the same answer that shee did , thy faith hath saved thee , be of good comfort . but you will say , if it be thus , this seemeth to be a very easie thing . is there no more to doe ? i answer , yes : and thou must marke diligently , that thou runne not away with a false conceit now . first , thou must take out this pardon . you know a pardon in law though the prince give it , if it be not taken and sued out , it will doe a man no good . againe , this pardon hath certaine conditions , thou must remember the conditions ; if thou wilt have the pardon , thou must observe the covenants and conditions . lastly , know that this pardon may be for a certaine time , after which the pardon may be out of date . for the first of these , you will say , what is it to take out the pardon ? beloved , it is this , when a man hath seene his sinnes and knowes his need , and his rebellions ( for that is first required ) as you know whosoever pleads a pardon , must know himselfe guilty , and then seeketh a pardon , prayeth earnestly day and night and giveth not over , beseecheth the lord to forgive his sinnes , and also if he stay long ( as sometimes he doth , as we see in that parable of the man that was in bed with his children , and loth to rise ) yet thou must continue knocking , and not give over till he give thee . what is it , he will give me ( you will say ? ) that is , till he give thee a secret assurance , till hee send his spirit from heaven , to say to thy soule in thee , i am thy salvation , till hee give thee some secret comfort , when thou hast that once , then thou hast taken out thy pardon . but till there be some calming of thy conscience , some secret answere of the spirit , though there bee a pardon contained in the word , thou hast not taken it out ; for thou takest it not out , till the lord gives it out : and when thou once gettest this secret hint , thou hast thy pardon sued out . now let satan and thine enemies come , thou mayst be bold to plead thou hast thy pardon , and it shall never bee taken from thee ; that is the first thing , to take out thy pardon . the second is , there is a condition required after taking it : there is this condition in it , you must bee no longer rebels , you must come in , and be subjects , and serve and obey your king. i say , you must remember this , therefore thou must goe to the lord , and say , i know well there is such a condition in the pardon , i am content to enter into covenant with thee ; so that that which is past may bee cleared , i resolve for the time to come to serve thee , and feare thee , and obey thee ; i say , if thou canst bring thy heart to this purpose and resolution , thou hast kept the condition . but you will say , how shall we doe to keepe it ? it is one thing to purpose , but to keepe it is hard . i will be bold to say , take no care for that , if thy purpose be sincere ; i say this to any , let his purpose be sincere , and his resolution without deceit and pretences to serve the lord , to cleave to him as an husband ; then , i say , the lord hath undertaken to give thee a new heart still , and hee will enable thee to keepe it : bring thou a well bottomed new resolution , so as to say , i will give up my selfe in obedience ; and the lord hath promised , it is one part of the covenant , wherein hee hath promised not onely to forgive , but in ezech. 36. he will give a new heart , and a new spirit : bee thou but willing to take him , and thou shalt bee able to doe that which thou hast undertaken . well , the last thing is the time of the pardon , there may bee a time when the pardon is out of date . you will say , what is that time ? know that there is a double time , one is the time that is revealed to us , that are the ministers of the gospell , that is , the time of this life , for wee can say nothing else to any man but this , at what time soever , while thou livest , thou repentest , thou shalt be saved . but then you must know , there is another time besides this , a time that is not revealed to us , but knowne onely to the lord himselfe , which may be thy time , and is that distance of time , which is betweene the first and the last offer . it is indeed the very offer it selfe , the very opportunity that god gives to thee , the very time of the tender of christ to thy soule . now this is onely knowne of the lord himselfe , what that distance of time is betweene the first offer and the last that ever he will make to thee , and after this time this pardon is out of date to thee , though not to another , it is too late for thee to come in . you will say , what ground is there for this , that there is such another time , that is onely knowne to the lord ? my beloved , it is a point worth the considering , therefore you shall see a ground for it , 2 cor. 6. 2. when the apostle had exhorted them there , not to take the grace of god in vaine , saith he , this is the accepted time , this is the day of salvation , implying , that all time is not the accepted time , for then there needed no distinction ; but when he saith , this is the accepted time , there is a secret intimation , that when salvation is offering for ought thou knowest , this is so the accepted time , as that when that is past , there is no more opportunity . so in hebr. 3. when it is called to day , that is , when the offer is making , that is the time . now to give you some instances of this , as well as we give you grounds from the word , in gen. 4. god saith to cain , if thou doe well , shalt thou not be accepted ? but now after that time cain was accursed and a brand set on him , the lord gives him over , hee was excluded from the presence of the lord for ever ; there was a secret time after , which the lord made the offer no more . that was the case of saul , there was a time , i say , gods time , with saul , was the time betweene the first offer and the last , when he bid samuel pray no more for him , and he told samuel resolutely and peremptorily , i have rejected him , and now there was no more hope . and this was the case of the iewes , when he bade ieremiah not to pray for them , saith he , i have resolved to destroy them , the time now is past . and this was the case of ierusalem , if thou hadest knowne the things that belong to thy peace , in that thy day ! if you aske what that day was ? i say you shall find the very period of it , acts 13. 40. you shall see there , when the offer was made fully ( that was the lords great mercy to them , hee doth not give over a man , till hee have made the clearly and fully ) in ver. it was necessary we should speake the word first to you ; but since you put it from you , and judge your selves unworthy of eternall life , wee turn to the gentiles ; you may see their refusing before . the iewes they were full of envie , and spake against the things that he spake ; after this time the lord made no more offer : this i say , was there case , and it is resembled in the parable of them that were invited and refused ; the inviters were sent forth no more unto them . it was the case of capernaum , and those cities to whom the seaventy were sent ; if they would not receive them , they were to shake the dust of their feet against them . beloved , i beseech you consider this , for it is a matter of very much moment to thinke with your selves , what know i whether this be the very time when the lord makes the last offer , and that how ever , it will not last ever . so you see s. paul to the hebr ends chap. 3. when hee had said , there is a certaine day , he brings his proofe , saith hee , did not the lord doe so with your fathers in the wildernesse ? now you shall see with those in the wildernesse , the lord tooke tenne refusals at their hands , these tenne times you have rebelled against me , and then he would endure no longer . so the lord deales at other times : it may be hee will take but five refusals at another , it may be twenty at another , it may be but one or two at a third mans hand . i say , you must bee exceeding carefull and wary , for the end of this doctrine is to teach you to take heed of refusing christ iesus , of letting the opportunity slip , 〈◊〉 heed of refusing the time of the offer of christ , the accetped time , when the lord offers christ in the word , and by his spirit accompanying it , it is dangerous to refuse . to conclude this poynt , consider , when the lord himselfe shall be a suter ; beloved , wee should be suters to him , but hee is pleased to be a suter to us . and consider , that wheras other women use to bring portions to their husbands , hee is pleased to buy us , and to give us portions , and can you find in your heart to refuse ? you will say ; if i were sure the lord would take me . beloved , you shall see how farre hee goes , that wee may put you out of all doubt . first , he hath made a very cleare declaration of his good will : he saith , whosoever will come , shall be saved , he shall be taken in , whosoever will come . this is not all , but he goes further then that , he hath not onely set up such a quicunque vult , but he sends home to us , hee calls and invites us , goe , call and invite them to the marriage . this is not all , but he goes yet further , he beseecheth us , hee becomes a downeright suter , 2 cor. 5. wee are embassadours in christs stead , to beseech you to be reconciled . nay beloved , more then this , hee is not a cold , but an importunate earnest suter , goe , compell them to come in , saith he , that is , with the strongest arguments you can use : he doth not rest here , here is as much as hee can doe by faire meanes : but then he tryes the other , to see what he can doe by foule meanes , then he layes a command upon men , 1 iohn 1. 3. this is the commandement , that wee beleeve in his sonne ; hee commands all men living to come in , and take christ , and receive the pardon . and it is not a bare command , but hee adds a threatning ; if they will not take him , they shall bee damned : which is the greatest threanings that can be . consider , wilt thou refuse now ? i will say but this in a word , if thou wilt for all this , it shall be the greatest matter against thee at the day of iudgment : take all sinnes , the grossest idolatry , and adultery , and whatsoever else : they shall not be so much laid to thy charge when thou commest to lye on thy death-bead , as this ; that christ was preached , that there was so many offers made , and yet thou wouldest none of him . therefore consider this , and say not nay , alas , such conditions are required on my part , as i cannot performe them ; for beloved , there is nothing required on thy part but sincerity . indeed that is required : thou must not thinke when thou art matched to thy husband , to live as if thou wert a maid still ; thou must not thinke to match with thy husband , and to live as thou list , thou must not thinke to sweare still , and follow the lust of uncleanenesse still , and to follow thy drunkennesse and good fellowship still , thou must not thinke to match with the lord iesus , and breake the sabbath and neglect holy duties , and violate thy conscience , thou must know , that all thy old cloathing , as i said before , must be put off , and not onely so , but thy nailes must be pared , that is , those thoughts that thou reckonest lesse sinnes , vaine thoughts , idle thoughts , negligent performance of holy duties , or whatsoever is of that nature , these nailes must be pared , there must be a sincere heart , to resolve to doe all this . but so much for those second sort of men , that will not beleeve there is such a pardon , that yet cannot think the lord iesus is willing to match with them ; and to passe by the great sinnes that they have committed . but now for the third sort , which is indeed of the greatest company of men ; for wee finde not so many men doubt , whether they shall be forgiven or no , but though they know there is a pardon , and that the lord will match with them , yet they are willing to live as they did , they are not willing to come under his subjection to live by his lawes . now besides consider , what is the cause of this , what keepes men off from this . first , you shall find one great generall cause is inconfideration : this is the fault of young men , that have a thousand vanities in their heads , and never thinke of matching with christ , and of their spirituall estate : and not of them onely , but of others too , who as they are held off by pleasures , so others by businesse , as appeares in those invited to the marriage : one went about his merchandize , another to his oxen , and never considered , they never tooke to heart this their inviting to the marriage : consider that in deut. 32. 27. when moses had made an exhortation , that they should not receive the strange gods of the people , but come into covenant and be marryed to him ( for that is the scope of the chapter ) threatning withall , that when they should provoke him to jealousy , he would provoke them ; saith he , oh that you were wise to consider your latter end , as if he should say ; this is the cause that you come not in , and keep not close to the lord , oh that you were wise to consider ; for it is a mans wisedome to consider this , for a wise man stands as one upon the top of an high hill or a rocke , and so he lookes round about him , and sees all events before they come , whereas a foole is taken unawares by death , he is arrested , and judgement comes upon him on the sudden as a snare : therefore i say , thou must consider . and yet this is the usuall case of men , they go on in a secure sleepe in sinning whilst death and judgement breaks in upon them , which by consideration might be prevented . therfore if you aske me what you must consider , i say , consider if this bee not thy case , as it is of many men , many owe more then they are worth , more then they know how to pay : now if they would but consider their case , and but cast up their accounts , it may be they might seeke out for a match to discharge all , but they neglect it , and are secure , & an arrest comes on them and they are cast into prison , and now it is too late . therfore i say to every man of you , consider thy debts , thy sinnes , yea , consider those sinnes thou thinkest are past so many yeares since , that ly still , and thou hearest no more of them , i say , consider them , and bring them to mind , and consider what a sleping sinne is . you may see it in the case of ioab , when hee had committed those foule murthers of abner and amasa , the lord let it sleepe for a time , and ioab was secure ; but you see in due season , he having not sued out his pardon , the arrest came upon him , and solomon slew him . and such was the case of the sin of shemei that he committed against david , it lay a sleepe for a time . such was the case of iosephs brethren , in that they did against ioseph , many yeares together it lay quiet , when it awakened , they saw what it was with anguish . therefore consider what a sleeping sinne is , the forgetfulnesse of which maketh men secure . men commit sins , and they are in health , and forget them , and so not considering their debts , they regard not this match , and goe not about it . there is another part of security , wherewith men are involved , and that is , they thinke they have matched already with iesus christ , they thinke they are in an estate good enough , and to come now to make a change of it , they think strict precisenesse , and more then needs . and this one thing keepes many thousands off from matching , that they thinke their debts are paid , that they are in good estate , and they thinke that they are under covert . but to answer it in a word , i wish thee to consider those plaine places of scripture , gal. 5. 24. whosoever is in christ , hath crucified the flesh with the affections and lusts : and that in 2 cor. 5. 17. whosoever is in christ is a new creature , old things are passed away , all things are become new : and that iam. 2. 10. if a man faile but in one point , ( willingly and constantly ) hee is guilty of the breach of the whole law : in ezech. 18. 10 , &c. the new translation doth not so well expresse it as the old ; if hee beget a sonne , if hee doe any of these things , though not all , if hee beget a sonne that is atheife , or a shedder of bloud , if hee doe one of these things , if not all , but either hee eate upon the mountaines , or have defiled his neighbours wife , or have oppressed the poore , &c. if he have done but one of these , hee shall dye the death , his bloud shall be upon his head . not to name more ; i say , out of this i gather , that he that allowes himselfe in the least sin , he that respects not all the commandements , and the least small particle in them , that man is not yet matched with the lord iesus , and therefore doe not deceive your selves with vaine words , to thinke that these excluding signes , and markes , and rules that wee give , are inventions of our owne , that wee are too strict beyond our commission . beloved , this plaine word by which you shall bee judged at the last day , makes it plaine to you , that except there be such a generall reformation , except you be new in all poynts , except all your lusts be crucified , except you respect all the commandements , and every particle thereof , unlesse that there be a generall sincerity , certainely you are excluded . therefore i say , take all these together , that though thou be quiet for a while , and free from the arrest , that yet thou art not out of danger , thy sinne is but laid asleep , &c. i say , if a man doe but seriously consider with himselfe , if hee sit downe , but one halfe houre , and consider what the shortnesse of his life is , what his danger is , and think there is another place that he must live in , for eternity , and then consider this , i may be surprized on the suddaine , as the foolish virgins ; the bridegroome came when they did not looke for him ; and if he doe , what is thy case ? know this , that it is too late to be matched at that time ; as when the destroying angell came , it was too late to sprinkle the doore-postes with the bloud of the lambe ; but the time of it , is the time of the passe-over ; he will come at midnight , when thou lookest not for him ; and if it were to be done at that instant , no man should be damned ; know this , that it must be done before ; therefore consider seriously , and loose not your soules by inconsideration . but to proceed a little further to another impediment : for when a man hath considered the match , he begins to make objections against it , as , first , he lookes upon his husband , and he sees he must live in a poore and meane condition , he must take up his crosse , and be despised , and contemned , and trampled upon , and when he begins to thinke of this , he is unwilling to match : for saith he , i am not willing to live after this fashion . to this i may answer in a word ; for the lord himselfe gives a very direct and quicke answer to this ; saith he , i will deceive none of you , i will deale plainely with you , if you match with me , i say , your condition will be very base , and meane , and blessed is he that is not offended with that meane condition . i confesse , if you match with me , you must take up your crosse , you must be persecuted , and despised , and hated of all men ; therefore saith he , choose you , i leave it to you to make your owne choice ; if you will not match , you may choose . but sayes he , he that is not willing to loose his life , and part with father and mother , and let lands , and credit , and liberty , and all goe , hee is not worthy of me . wherein he implies , that the lord is worthy to be matched with , notwithstanding all this base condition , and that thou art unworthy of him , that stickest at it . and if thou didst know who he was , thou wouldest notwithstanding match with him to choose . if the bridegroome , the lord iesus , should come in glory with his bridegroomes apparell , if he should come decked with ornaments , with thousands of his angels about him , every man would be willing to match with him ; but here is the tryall what thou wilt doe at this time , it appeares not yet what he is , and what he will doe , while he is now covered with a base out-side , now he is hid . but yet he deales plainely you see with us . i remember a story of crates , the philosopher , when a virgin desired to match with him , he takes this course , he goes to her , and tells her , and shewes her his crooked-back , his staffe , and his satchell , and saith this to her , this is thy husband , and thy portion , wilt thou be content to take such an one as i ? she persisted : but when she had him , she knew she had another manner of husband then she looked for . i use it but for a resemblance ; for after this manner doth the lord iesus deale with us . you must suffer the crosse , and goe out of the camp ; this is your husband , this is your portion , the crosse is your joynture . now thou maist choose , if thou wilt match with him , so it is . i say now to every man that is willing , that persists for all this ; thou shalt have the king of heaven for thy husband , thou matchest with such an one , as shall make thee happy for ever , this is thy happinesse , thou shalt have thy worst first , the best is reserved for afterward : with the world it is quite otherwise ; there you have the best first , and the worst followes after : therefore here is the tryall ; all the matter is to love christ , in a base and meane estate , and i say this to thee , thou shalt have the same answer from christ one day , that if thou be not content to match with him in a meane condition , if thou wilt not take him for worse , thou shalt never have him for better ; if thou wilt not have him in a low condition , thou shalt not have him in a glorious . rom. 8. 17. hee saith , those that suffer with him , shall also be glorified with him : and so on the contrary , hee that doth not suffer with him , that is , hee that is not content to take him with sufferings , and with the crosse , he shall never raigne , and be glorified in heaven with him . but yet men will still say , are not these hard conditions that goes with this match ? if otherwise , i should much desire it . and every man is content to have the kernell , but hee would not trouble his teeth with the hardnesse of the shell . and indeed , there are in appearance hard conditions . for he must be taken for a lord , and an husband ; and for this cause many will not take him , this keepes many off . and who would not be religious , if he thought it an easie thing to be religious ? men thinke they shall be tyred and strait-laced , and never be able to endure the yoke . but yet i say to every man that thinkes so , hee shall not finde it so , these conditions thathou thinkest so hard , are easie . first , the lord hath said in plaine tearmes ; if thou wilt beleeve his word , that his yoke is easie , and his burthen light : i will make it plaine to thee , thou shalt not deny it . there are but two things that make the burthen of christ , that is his law , to be hard , and that is either . the contrariety , or , the disproportion . for , there is nothing makes a thing hard , but one of these two . one is the contrariety betweene our wills ; the reluctancy betweene our wills and gods. christ will have one thing , and wee another : hence comes the difficulty . if our wills were the same , then there were no difficulty , then a man lives as he would , as he list . but beloved , if thou match with him , he will give thee another will ; he will take away that reluctancy and renitency , he will take away thy old nature , thou shalt have a new nature , and a new will , and so then they are easie . the other is from disproportion : if a man have a great burthen , and a little strength , the burthen proves heauy , why ? not because the burthen is in it selfe heauy , but because there is but little strength . now know , that christ is such a husband , as that what he gives in charge , hee will give strength to doe it ; this i touched the last time , in comparing the two husbands , rom. 7. see there our first husband , the law , to which every man is married , till he be matched to christ ; that is an hard yoke , he commands much and gives no strength to performe it , it commands all things exactly . but the other husband requires but evangelicall obedience , hee commands , but that is possible , and gives strength to doe it . when againe thou servest him in newnesse of spirit ; hee will raise up thy strength , and make a fitnesse , and sutablenesse , and proportion betweene thy strength and it ; therefore thou shalt find no such difficulty in the thing , if thou resolve on the match once , so as thou shouldest never feare the hardnesse of the burthen , that thou shouldest not bee able to obey thy husband . in setting out the other impediments that keepe men off from being willing to match with christ , wee will keepe still the same order , and to the similitude here , as wee have done hitherto . the next impediment is , that wee shall not have any great dowry for the present : ther is much promised , but we shall enjoy but little of it yet ; though we shall have much hereafter , yet we have it not now ; this is a great impediment , and keeps off many men . it is the case of many ; they think with themselves : if i match now with christ , i have much promised , that i shall have heaven , and many things to come hereafter ; but for the present , i must forsake my pleasure , my profit , my delights . now answer this , and all is done . but beloved , it must be christ himselfe , that must answer it : though wee be the instruments , and the meanes , yet except he speake with us , it will doe no good ; the lord himselfe must be his owne spokesman ; yet i answer , it is true indeed , the great dowry is to come , ye must wait for it ; this time is a time of serving , as iacob , hee served foureteene yeares for rachel before he had her , and because he loved her , he thought the time short , he was willing to serve so long . now if thou love christ , if thou prize him above all ; then thou wilt be willing to stay for him ; and those that will not stay , it is a signe they doe not love christ , and therefore thou art not worthy of him . you must know , that christ makes us thus to stay a time , to know and trye his spouse before he match with her , ( indeed the match is now , but i speake of that glorious match with the lambe at his second comming , when wee shall receive the full dowry ) which the apostle speakes of , iam. 1. 12. verse , blessed is hee that endureth temptation ; for when hee is tryed , hee shall receive a crowne of life , which he hath promised to those that love him , and waite for his appearing . beloved , ye must be content to beleeve for a time , enjoying is not yet come . christ will trye our patience , our faith , he will trye whether his spouse will take his word or no , whether she will rest upon him , whether she will beleeve him : this is that , i say , that holds off many men , because they shall have nothing here , but therein they doe not looke upon the whole life of man ; wee looke but upon part ; wee onely care to provide for a short time here , and not for the whole life of man , which is eternall : and this is that which makes us to erre ; as the cause of all errour in all the actions of men , is because they looke upon some part of a businesse , and not upon all . when a man lookes upon some part of a case , and not upon every part , this makes them judge amisse : so in this spirituall case wee erre , because wee doe not looke upon the whole life of man , to provide for our good hereafter , as well as the present . the reason is , because as the apostle sayth , 2 pet. 1. and 9. ver. wee are pur-blind , and cannot see a farre off . indeed , this is the case of all that match with christ , they have the worst for the present , the best is reserved . indeed worldlings they have the best for the present , and the worst is reserved . consider of it which is best , an heire that is in his minority is content to serve and doe as a servant doth , because hee knowes , notwithstanding there is a difference betweene him and a servant , he shall , hee knowes , when he comes to age , enjoy his lands , and therefore hee is contented , though as yet hee is used as a servant . indeed , if he knew he should not live to enjoy his lands ; but dye before he comes to age , then it were somewhat , if hee were discontented to live so : but wee shall be sure to live unto them , wee shall enjoy them ; as in that 2. epistle to the corinth . 4. 17. 18. for the momentany lightnesse of our tribulation prepareth for us an eternall weight of glorie : while we looke not upon things that are seene , but upon things that are not seene ; for the things that are seene are temporall , but the things that are not seene are eternall . the time that we are to be here is short , if we consider it with eternity ; and beloved , if we did but seriously thinke of the time we are to be here , and eternity hereafter , wee should not soe much sticke upon these earthly things as wee doe . but to come neerer , and answer it to purpose ; if thou accept of this match , thou shalt have more , even for the present , then the full vintage of the men of this world , as in that 10. chapter of marke , 29. 30. there is no man that hath forsaken houses , or brethren , or sister , or father , or mother , or wife , or children , for my sake and the gospels , but hee shall receive now in this time an hundred fold ; houses , brethren , sisters , fathers , mothers , and children and lands , with persecutions , and in the world to come life everlasting : even with persecutions a man shall receive an hundred fold . if you aske how can that be , that a man with persecution shall receive an hundred fold in this life ? for answer , we must compare this place with the 2 cor. 6. 10. as sorrowfull , yet alway rejoycing ; as poore , and yet making many rich ; as having nothing , and yet possessing all things : though they have a sorrowfull time outwardly , yet they have abundance of inward joy , which they have in the grace and favour of god. this is your usuall proverb , hee is rich whom god loves . though a man loose credit with the world , and praise with men , and estimation , which keepes many men off ; yet thou shalt have joy in god , peace of conscience , which is an hundred times better . but you will say , what if they be put into prison ? shall they then have an hundred fold in this life ? yes , for their imprisonment is better then worldly mens liberty . it is said , that when ioseph was put into prison , that the lord went in with him , and was with him , and therefore it was no prison : for what is it that makes it a prison ? the lords absence , a man hath more joy in a prison wherein god is , then in a palace without god ; as you may see in saul ; when the lord was departed from him , his palace was but a prison to him . brethren , if you beleeve this , that you shall have more for the present , if ye will accept of this match , you will not any longer stand out . but if you will not beleeve , for all that i have said , we have no more to say to you in briefe , but this : thou shalt have thy portion in this life , as the prodigall sonne , he would have his portion presently : well , if you will have your portion , ye shall have it , as in that 17. psal. 14. the men of this world , who have their portions in this life . you shall have your portions in this life , thou shalt have thy belly filled with treasures : but remember that terrible sentence , thou hast thy reward . therefore it is no marvell , that worldlings live so contentedly , with so much outward ease ; it is no marvell , i say , for their father hath given them their portion . another impediment is ; when parents have provided a fit match for their children , and come and propound it to their children , then they are promised to another , their hearts are set upon others : and this is a great impediment in this , and it is common . now the lord comes to propound this match to thee ; but thou canst not forsake those things that thy affections are set upon , thou hast made another choise , thy heart is set upon these outward things , thou hast promised thy love and delight to them , and thou must now refuse the sute of the kings sonne . this one day will lye heauy upon thy conscience , when as this christ that thou hast now rejected , shall come to iudgement , and shall sit upon his glorious throne , and shall pronounce that heauy sentence , depart from me ye cursed ; and then thy conscience shall tell thee , oh he was once a suter to mee , but i had made another choice , a worse choise ; which then thou findest , though it seemed pleasant for the time , yet indeed his service would have beene more pleasant and profitable , for he would have thee live but according to the rule , in temperance , sobriety , in diligence , in thy calling , and such like , which would have kept thy body in health , and preserved thy estate ; and now thou hast wasted thy body in fornication , and uncleanenesse , and hast wasted thy goods in drunkennesse and good-fellowship , and all riotous living : and so if we should stand to compare every particular service of each husband , we should find that our obedience to our right husband , is more pleasant then that we have now chosen ; nay , wee should find that the worst actions that christ commands , are farre more pleasant then the best of the other ; as take sorrow for sinne , that wee count the worst and the hardest duty , yet even in that there goes along with it a secret sweetnesse , and comfort ; those that have any experience in it , know it to be true : but when as thou yeeldest obedience to thy other husband , even in the midst of thy carnall delights , thy heart is sad , there is a kinde of perplexity goes along with it : this wee shall finde in all the actions wee doe to this wrong husband , a secret griping and stinging of conscience ; and besides this , wee shall at length be paid with death . but in our obedience to our right husband , more-over and above our comfort in his service , he will give us wages and rewards , eternall life , and all the comforts appertaining thereunto . but in briefe , if you will not yeeld , if you will not be ruled , god will doe with you as parents doe with rebellious children , if they are stubborne , and match against their will ; when as neither promises , nor perswasions will doe any good , what will they doe ? why , they will disinherit them . so if ye will be stubborne , and neither perswasions nor promises will doe no good with you , but notwithstanding all this , you will not remove your affections from off your choice ; your father shall disinherit you , you shall loose your kingdome , you shall be damned ; if you will not cut off your right hands , and cut out your right eyes that offend you , ye shall keepe them , but ye shall goe to hell with them . if you will not beleeve us , we have no more to say to you , ye shall loose your birth-right . another impediment , if so be we find we stand in need of an husband to pay our debts , yet we are not disposed to marry yet . but know , if thou wilt not take the time before the time be past , thou shalt sit long enough without suters . christ he is a suter by his spirit , and we are his friends to perswade you to match with him . now consider how that he onely must perswade : we may perswade long enough ; if no other doe perswade you , you will never be wonne : but there is another , the lord himselfe , he is his owne spokse-man , and must be , or else you will never be won . and therefore , take heede of deferring when thou findest the holy ghost a suter to thee , and that christ speakes to thy heart , take heede of refusing , his spirit shall not alwayes strive with man : if he knocke but once , open to him , perhaps he will knocke no more . take heed of delayes and puttings off , bidding christ come another time ; for we commonly say , delayes are dangerous . if thou dost , thou maist loose thy suter , and christ may let thee sit all thy life time , and never be a suter to thee againe . there is indeed a time , when all would match with christ in their extremity at their deaths , as the foolish virgins , they came when it proved too late , the doores were shut . when the arrest comes upon us , then we would match with christ , but then it is too late , then christ will not match with thee ; then we may fly to the hornes of the altar , as ioab did , but then christ will say , as solomon did of ioab , goe fall upon him , and kill him , even there . there is a refuge in the city , but thou must be a citizen there , before the avenger of bloud comes . then is not a time to marry with christ , then is a time to call to mountaines to fall upon you and cover you , and furthermore whereas thou sayest , thou wilt hereafter match with christ , but not yet , what knowest thou but that thy soule may presently be taken from thee ? and therefore you see what a deale of folly men shew in their puttings off . another impediment is . when the parties are brought together , to see one another ; many times they doe not like one another : and this is a common case : and so it is in this spirituall match ; when men come to looke upon the lord , they doe not like the lord : well , if this be thy case , if it be thus with thee , the lord will not be so much as a suter to thee , hee counts thee an enemy . there is an antipathy betweene the lord and many , there is an enmity ; but you must know , in this there is a two-fold enmity ; one out of ignorance , as paul , sayes he , i was a blasphemer , and a persecutor , but now i am received to mercy , because i did it ignorantly through unbeleife . if hee had knowne the lord , hee would not have persecuted him . but secondly , there is also a wilfull enmity against the lord : they know the lord , and yet they doe not like him . but these men will deny this , and say , this is not the cause they come not in , whatsoever is the cause . well , doe not deceive thy selfe ; if thou love the lord , thou wilt love his image , thou wilt love his children which are his image . if thou hatest those that beare his image , thou hatest the lord himselfe . and therefore doe not deceive thy selfe : if thou bearest a secret hatred and dislike of that strictnesse and holinesse , that is in the saints ; if thou hast an inward grudge to that which is gods image , thou hatest god himselfe . but perhaps thou wilt say , i hate him because he is an hypocrite ; if hee were the child of god i would love him , but i hate his hypocrisie . but take heede , that when thou strikest an hypocrite , a saint lyes not a bleeding ; so also when a man lyeth under a sharp and powerfull ministery , and thou bearest hatred and dislike of it , thou hatest the lord himselfe , whose ordinance it is . this was the case of the iewes , when the apostles had shewed them the lord iesus , and they saw all was rejected , what followed ? we have no more to say to you , christ would no longer be a suter to them . seing ye reject us , and will not receive this word of salvation , loe now we turne to the gentiles , and those that will receive us . and therefore brethren , take heed of disliking the lord , when he comes a suter to you , doe not lay false aspersions upon him , and his wayes , and children , doe not beleeve false aspersions laid upon him by others ; as those that were sent to spye canaan , they brought up evill reports of that land ; what followed ? not onely they were excluded out of the land , but also all those that beleeved them . now thus we have shewed you the match , and given you some tryals to know , whether you are matched with christ or no , as also what may stirre you up to accept this match , if yee finde upon examination , that ye are not matched with him , also the impediments that keepe men off from the match : that if any of them be your case , ye may remove it . but brethren , all this can doe nothing to procure this match ; this will not worke upon you , except the lord be his owne spokse-man to winne your love , hee it is that must winne you . men are like dead men when wee speake to them ; but if christ speake not by his spirit , they are dead still ; it is hee that must shew you your debt and your danger , and the beauty and excellency of your husband , and must remove the impediments . and seeing that now you are to receive christ offered in the sacrament , this point may be a great helpe to strengthen your faith . when a man promises to match with one , this helpes well forward to the match : but when the man is in the church , and offers himselfe to match with thee , then wee cannot choose but beleeve it : hee that eateth and drinketh this unworthily , he is guilty of the body and bloud of the lord : therefore doe not take it hand over head , but examine whether thou standest in need of christ , canst thou set a price upon him , as the cheifest thing thou wantest ? the great match is made in baptisme : this is but the renewing of the nuptials , and new actes of taking and receiving christ. consider then , if thou have matcht with christ before , else if thou comest hither , this is a great provocation to the lord : for that which is required of thee now , is , that thou take christ with more willingnesse , still that thou come with more desires and longing after the lord iesus , or else thou dost receive unworthily . consider every time thou comest , of what need thou standest in of christ , and in this thing thou must take some paines with thy heart , every time thou comest , to see more need thou standest in of christ , and also examine strictly what thou hast done amisse , and worke thy heart to unfained sorrow , and make up all breaches before thou comest , as thou dost with men , which is a very commendable thing , and if thou have any request to put up to him , this is a speciall day of hearing . whatsoever jewell thou wouldst have to beautifie thy selfe , that is , whatsoever graces thou wantest to beautifie thy soule , what change of rayment thou wouldst weare to adorne thy conversation , what temptation hath long haunted thee , thou canst not be rid of , aske of thy husband now upon this day ; this is the marriage day ; this is a faire opportunity to aske any thing of thy husband : aske thy husband now , he will not deny thee , nay whatsoever thou wantest for this life , for thy body , aske it now , for all is thine ; whatsoever thou desirest , any gift for soule or body , whatsoever it be that thou wouldest have him to take from thee , that hurts thee , or whatsoever thou wouldest have him give thee , to doe thee good , aske it : i dare be bold to say , he will not deny thee ; for if herod because of his oath , would not deny the daugh ter of herodias , even to the halfe of the kingdome , dost thou thinke that thy husband will deny thee any thing , that hath given himselfe to thee ? hath he given thee the great ? and dost thou thinke that he will deny thee the lesse , if it be good for thee ? if he doe deny thee , it is because it is not convenient ; or else , thou dost not aske it in due time , or else he will give thee a better thing . the churches cariage , or dvty . delivered in sundry sermons at lincolnes inne . by the late learned and reverend divine , iohn preston , doctor in divinity , chaplaine in ordinary to his majesty , master of immanuel colledge in cambridge , and sometimes preacher at lincolnes inne . published by 〈◊〉 〈◊〉 , thomas ball , b ● in divinity . ephes. 5. 33. let the wife see that she reverence her husband . 2 cor. 11. 2. for i have espoused you to one husband , that i may present you a chast virgin to christ. london , printed by r. badger for n. bourne , at the royall exchange , and r. harford at the gilt bible in queenes-head-alley , in pater noster-row . the chvrches cariage . ephes. 5. 22. 23. 24. wives , submit your selves unto your owne husbands , as unto the lord. for the husband is the head of the wife , even as christ is the head of the church : and he is the saviour of the body . therefore as the church is subject unto christ , so let the wives be to their owne husbands in every thing . the scope of the apostle is , to shew that wives ought to be subject to their husbands , which he inforceth upon them with this argu ment ; for so is the church to christ. my scope is onely to speake of the latter : for whereas formerly i pressed men to receive iesus christ ; now because the cheifest thing they sticke at is , being subject to him ( which yet is a thing necessary , if they receive him aright ) for men having lived all their lives at liberty , would doe still , although it be the condition of those that are married to christ , to be subject to him , as it is of the woman to be to the man , as appeares by that law first given . 3 gen. 16. thy desire shall be to thy husband , and hee shall rule over thee , that is , thy will shall be subject to his . now this text shewes both , that the church is subject to christ ▪ and the reasons why it should be so : there are three things in it . that every man that takes christ is subject to him : that is laid downe positively in the text ▪ the church is subject to christ. that every man that takes him ought to bee so . that it is best for them so to be : and to that end the apostle gives two reasons , for he is their head and saviour . i will bind up all into one point , that , every one that doth , or will take christ , hee is , and ought to be subject to him , and it is best for him so to be . he that takes christ , is subject to him ; for so soone as there is an union made between the soule and christ , so soone there is a power goes out from him , which bowes and fashions the heart , and makes it willing to keepe his lawes , it causeth such a motion in the heart , as is in the members from the head : so soone as the will is willing to doe a thing , there is a readinesse also in the members , and the reason is , because there is the same spirit that is in the head transfused into the members , and so here the same spirit is communicated from christ by vertue of this union to the members , and as soone as that union shall be perfect , and the spirit shall dwell in all fulnesse in us , then we shall have a full readinesse to obey him . now because it is but in part ; therefore in regard of the degrees of it , there is much wanting in this readinesse to obedience , yet so , as there is in some measure some such inclination , though the members are weake and paralyticall , and contrary humors are in them , which much hinder their readinesse ; yet so as there is an inclination in the mind , an intrinsecall aptnesse to be subject to christ in all things . that he that takes christ ought to be subject . now thou art matched with him , thou art engaged , thou hast covenanted with him , cor. 7. 23. he is thy lord , and hath bought thee , and thou hast sold thy selfe to him , yet hee hath bought thee of thy selfe , so as thou art not tui juris . it is an usuall thing for men to bethinke with themselves , how shall i bestow this day ? and men forger that they are servants ; for they are not to spend it in what is pleasant and profitable for themselves , for god hath bought them of themselves , and as a servant is to aske his master every morning what worke hee would have him to doe that day , so are ye ; not a jot of strength is thine owne . the last is , that is is best for men to be subject to him , and if men were perswaded that it were best for them now at this time to be subject to him , they would come in : but it is one thing to thinke it generally best , and best for me at this time in my particular case . now this is it , i will shew you , and take the reasons in the text. because he is an head , and that in foure respects . in regard of soveraignty . in regard of preeminency and excellency . because hee gives life to the church , as the head doth to the body . because hee is a guide to the church , as the head is to the members . because hee is their soveraigne lord and prince , for this subjection is in nature to be subject to him that is our lord , and whom wee find set over us , and we thinke it no disparagement to be so . to subject our selves to an equall indeed , we may and doe thinke much at it : therefore now thinke , that he is a prince , and thou art a base creature ; and dost thou thinke much to be subject to him ? all disobedience comes from this ; that wee thinke our selves too good to obey him : as hee said , so men say secretly in their hearts , who is the lord , that i should obey ? and this they doe in every sinne . and whereas it may be said , there are many great men set over men , which they will say , they see no great reason why they obey them ; i am of more excellent parts then he : this may be objected against many kings ; and indeed , unlesse they do excell , obedience doth not come off willingly , nor naturally . therefore in the second place consider , he is a head for preeminence , col. 1. 18. 19. he is the head of the body , the church , that in all things he might have the preeminence ; for it pleased the father , that in him all fulnesse should dweld , that as in the head there are all the excellencies of the body in all fulnesse , the senses and the understanding , &c. so in him : now if a man had all excellencies in all fulnesse above all other men , all the world would obey that man. see it in beasts ; an eagle being the excellentest of foules , nature hath made it the king of all : and were there such a man among men , there would be no resistance in nature to such an obedience to him . now christ is such an one , full of wisdome , full of love and meeknesse , &c. such an one as thy heart can wish . in the third place , all this is for thy profit , if thou be obedient to him , for thou mightest say , why should i obey him ? what is all this his excellency to me ? when we see the government wee live in to be for our good , then we are willing to submit : if we had such a governour as is mentioned in iudges , that would spend his fatnesse and his sweetnesse for us , him we would obey . now iesus christ hath spent his fatnesse for your good , and all this fulnesse that is in him , is for the good of the body , ephes. 1. ult . speaking of christ and the body , hee calls the body the fulnesse of him who filleth all in all . the body is the fulnesse of him ; for as the head makes not a compleate man without the body , so nor christ without his church , and yet least this might be thought too much to be spoken of the body , that it should be the fulnesse of christ , therefore withall he shewes that it is christ which fils the church , it is the fulnesse of him who fils all in all , emptying out his fulnesse into them , filling all with all the excellencies that are in himselfe . no excellency is in him , but he stamps it upon the body ; for he received it for their sakes . as the common conduit receives not water for it selfe , but for others ; so is he the common conduit of grace , a head which communicates the same life to his members he hath in himselfe , which was the third thing . but ah ! you will say i have no need of all this , nor of being subject to him ; yes but thou hast , for thou canst not live without him : for as the husband is said to be the guide of the wife , hee is the guide of thy youth , as the scripture speakes ; so is he to thee , and without him we are in this world like men in the wide sea without a guide ; if left alone , wee shall fall upon some rocks , or sands or other , and so perish : he is thy guide , and there is reason to be subject to a guide , a folly to leave thy guide in a wood , and step out of the way from him . nay he is a guide that doth guide thy feete in the wayes of peace ; the wayes he will lead thee in , lead into prosperity and peace . the second reason in the text is , hee is the saviour of his church , he hath saved them already from the guilt and power of their sinnes , and hee is so continually , and thy safety consists in being obedient to him : looke how many acts of disobedience , so many steps from under thy shelter into the storme , from out of the shade into the scorching sun-shine . all the commandements wee have from him , are things , by which our lives are maintained : as fishes live in the water , so wee in the commandements , for they are our elements : so as withdrawing thy selfe from the commandements and going out of them , tends to destruction ; and it is as if a man should see a fish going out of the water : every such motion tends to death . if therefore a man would consider when he is about to commit a sin , that this act tends to death , and that to be subject to the commandement is my safety , hee would certainly keepe within compasse : if the commandements tended to destruction , we ought to doe them ; for what are we but gods vassals ? he hath bought us . as they in the old law might doe what they would with their servants they had bought with their money , so might god : but when every commandement shall tend to thy good , so as thou canst not devise a better way for thy selfe than to obey them , wilt not thou much rather bee subject ? 10. deut. 13. in the former verses he had showne that god had done great things for them , and therefore might doe as other masters , that command their servants that which is for their owne advantage , and not for their servants ; and so god might do , and thou oughtest to be subject to him : but sayes hee in the thirteenth verse , what doth the lord require of thee , but to keepe the commandements of the lord which hee commands thee for thy good ? thou maist thinke that to sanctifie the sabboth is not for thy good , but now thou maist thinke happily by thy travell on that day , and plotting thy businesse to further thy wealth : or suppose that god bid thee be bold for him , and stand out for the profession of the truth , thou thinkest it may be thereby thou shalt loose much ; and that by stepping out of his way , thou maist take in some convenience , or balke some crosse , which for doing his will would befall thee ; but thou art deceived , thou shalt find that this shall be for thy ruine , and though thou canst not see how this should be for thy good ; yet shut thine eyes , beleeve it , for it will be so . the use is , to exhort you to be willing to come to christ : you see this great objection taken away , that men are loth to be subject to him . i will further shew what it is to bee subject , and so adde motives . if you would know what subjection is . subjection is , when an inferiour willingly submits to a superiour , there are two things in it . it must be between an inferiour and a superiour ; for if a superiour doth it , it is not subjection , but yeelding ; if an equall doth it , it is an agreement , compact , not a subjection . it must be willingly , or else it is not said to bee subjection : to bee caryed captive is not to bee made subject , but when a man sub mits out of an inward inclination of his will , then it is said to bee obedience and subjection . the second thing is , what we must be subject to , and they are three things , first the counsell of christ. secondly , the commandements of christ. thirdly , his providence , to be willing to be disposed of by him . and these three doe answer to all that is in a man. for 1. there is his mind or understanding ; now to that answers counsell . secondly , there is his will ; to that answers commandement . thirdly , affections ; they answer to his providence . first , wee must be subject to the counsell of christ , that is , to thinke his wayes , and what hee commands , to be the wisest and the best way . and this is one thing a wife owes to her hasband , to be subject to his opinion : and paul , when hee would expresse his obedience , sayes , i consulted not with flesh and bloud , that is , with my owne reason ; but i brought my mind into subjection to christs mind : i was willing to thinke his way the best , in 2 cor. 10. 5. this is called subjection , namely , the bringing of every thought into subjection . the originall of disobedience is refractorinesse of thoughts , whereby a man thinkes his way better then god's way , and therefore chooseth it , for every man doth what hee thinkes best , and therefore in pro. 23. 4. salomon counselling men not to labour to be rich , because a man would say in his owne thoughts , why , it is good to be rich , therefore sayes he , cease from thine owne wisdome , that is , submit thy wisdome to gods , hee knowes what is better for thee : walke in thy calling without seeking inordinately to be rich ; and if god cast riches upon thee , so it is . and so likewise a man that thinkes credit in regard of gifts , learning , parts , a goodly thing , cease from thine owne wisedome , it being but as the apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an empty thing , a thińg blowne up by mens breathes : seeke not after it , follow his counsell . and thirdly , so for pleasure , thou thinkest this or that thing to be most pleasant , cease from thy own wisedome , abstaine from it , and thou shalt have it some other way . the second thing are his commands : if thou seest he hath commanded a thing , which thou seest no reason for , nay , thou seest a reason against it , yet doe not question it . the will of man is still objecting . see this now in adam and saul . in the commandement given to adam , there is nothing but a meere command , 't is likely hee saw no reason for it , yet see how god chargeth him , hast thou eaten of that i commanded thee thou shouldst not eate ? saul thought he had good reason on his side , to spare the kine for sacrifice , but did not i command thee the contrary ? the servant is not to examine his masters ground , but to doe his will. lastly , wee must be subject to , his providence , and all the passages of it . looke what variety of conditions , of sickenesse and health , good report and ill report thou goest through . god requires that all thy affections should be subject without murmuring ; if he will have thee lye under an ill report without cause a long time , it is his providence , submit ; and wereas men will say , if i were thus or thus in such a condition first , then i would be content ; what is this , but to make his will regulam regulatam ? the third thing are motives to be subject . from the nature of subjection ; which is as it was defined , that the inferiour ought to be subject to the superiour ; so as there is reason for this , if thou be an inferiour to him , and when a man sees reason , he will not be stubborne . now , that there is reason for this , looke through the whole universe . that which is most base is lowest , and if there should not be such a subordination , what confusion would there be , as if the waters should over-flow the earth , or the fire possesse the place of the ayre ? as in the body of nature ; so politicall ; if servants should not be subject to their masters , inferiours to superiours , what confusion would it breed ? eccles. 10. 5. 6. for the servant to be on horse-backe , and the master on foot , this is an evill , and a folly . so in the body of man , for the humours to be predominant , it brings sicknesse and death ; so in the soule , for reason to be below , and the affections above , what disorder is it ? so that there is reason , that in all things the inferiour should be subject to the superiour . consider who it is you are to be subject to . it is to him that is able to doe you much good , and one that is willing to recompence thee to the utmost . why are men so willing to be subject to kings , and doe them service ? because they are able to advance them ; and therefore men will doe any base offices for them , even violate their consciences : but in being subject to god , thou shalt not be subject to base , but honourable services , and thou shalt get much by it also . as balak said to balaam , am i not able to preferre thee ? so may i say of god , and of others , even of kings , as saul said of david , can david give you vineyards , & c ? can kings give you what god can give you ? why is there such seeking to the court , but that men are perswaded of getting profit and honour ? and is it not god that sets up whom he will , pulls downe whom he will ? doth whatsoever he will in the earth , and in the sea ? which if considered , men would be ambitious of serving him . secondly , hee is able to doe you much hurt : and that is another reason of our subjection to princes , and therefore , 1. pet. 5. 6. hee bids us humble our selves under his mighty hand ; that is , god hath a mighty hand , able to bring you into subjection , and therefore doe it willingly , humble your selves . doe you provoke him to anger ? are you stronger then he ? is hee not able to bring you downe ? in ezechiel there be foure emblemes of his power ; god compares their great men to eagles , the masters of all birds ; to cedars , that over-shadow all the trees of eden ; to dragons , that doe live in the water , and doe drinke it up as a river ; and to an excellent cherub ; now god to shew his power , sayes , that hee will deplume that eagle , loppe the boughes of that cedar , uncover that cherub , put a hooke into the nosthrils of that dragon : so that god is able to doe the greatest men in the world hurt . thirdly , god is exceeding munificent , his goodnesse is great . if one hath a father that is full of goodnesse , an ingenuous sonne would not disobey him , because hee would not grieve him ; now god will spare thee , as a father spares his sonne that serves him : hee will keepe thee still in the house , notwithstanding all thy rebellions . last motive is taken from our selves . it is for thy good to be subject to him : which if men throughly apprehend , they would not sticke , though it were a thinge burthensome to them . if a physician prescribes thee an hard dyet , to which thou hast no good will in it selfe ; yet if thou be told it is for thy good , then thou art willing ; and thus it is with the commandements . but say , is not liberty an excellent thing ? is it not better to live as a man lists ? indeed if the mind of a man were framed as it ought to be , it were so ; but seeing thy heart is possessed with errours , &c. it is not best for thee to be at liberty , for one that is well in his wits , it is good to be at liberty , but not for one in a frensie ; againe , for thee to follow thine owne will , is to subject thy selfe more to the disease , but when thou dost what god commands thee , thou dost follow the prescript of the physician . for every man lyes as it were inter morbum & medicum ; if thou subject thy selfe to god , thou growest out of bondage to the disease to further life and liberty , but when thou obeyest thy selfe , thou art brought in bondage to sinne , which is the disease of thy soule . now bondage properly is this ; when one is subject to one that is not our proper commander , or when it is to our hurts ; and therefore now to bee subject to a father is not bondage , so not to god , hee being our naturall and proper commander . now one of these two you must be subject to , either the law of sinne , or of righteousnesse . consider now which of these is bondage , which liberty . every creature hath a certaine rule given it , and so long as it keepes close to that rule , so long it is well with it : and so it is with men , whilst they are subject to the law , which is their proper rule ; to be subject to the contrary rule , that is bondage . but thou wilt say , i finde it a pleasant life , to bee subject to my lusts . but what is the reason of that ? because it is agreeable to the present disposition of thy soule : but yet know this , that thou hast another radicall disposition in thee , in which thou wert created , to which the commandements are more pleasant then the satisfying of thy lusts . as now take the constant disposition of thy body ; meate , and drink is pleasant to it , but indeed in a time of sicknesse , not meat , but something else is more pleasant ; yet so as the pleasantnesse of meate to one in health ; is the greater of the two . now this is a rule in philosophie , that those things that are agreeable to nature are jucunda per se , and all times , the other not so , and but for a fit , and so now sinne is pleasing to thee , but whilst thou art in such an humour . now the things that god commands agree to the first constitution of thy soule , and therefore they are the better choice , and in themselves more pleasant , and the obedience to them , is like the obedience of the members to the head , but the obedience of them to sin is the wringing them the wrong way . againe ▪ peace is pleasant . psal. 133. 1. it is a pleasant thing for brethren to dwelt in unity . discords in a family are unpleasant . now whilst thou obeyest sinne , it breakes thy peace with god thy head , and thou livest an unquiet life , but as it is , gal. 6. 16. as many as walke according to the rule of gods commandements , peace is upon them , and that is pleasant . againe , it brings iesus christ into the soule ; and he brings joy with him , for when he comes into the heart , hee comes as the sunne into a roome with light , and joy , and peace . i find one similitude more in the words , to expresse our union with christ : and indeed the scripture is much in expressing of this union , now it is a sure rule , that what the scriptures bestow much words on , we should have much thoughts on , and what the holy ghost urgeth most , we should prize most , as in this union with christ , which is the foundation of our salvation and of all graces . now different similitudes in scripture doe expresse some new thing , as is this , that he is the head and saviour of the body . it will bring to our minds some other differing notion concerning this union then the former did , it will bring new light that we shall see further into the riches of this glorious mystery . the point is , that christ is the head , and saviour of his church , and of every member . i adde this last , for so you shall find it . 1 corinth . 11. 3. that the head of every man is christ : and this similitude shewes that the union betwixt christ and us , is more than the union of a politicke head and body , so as wee are flesh of his flesh , and bone of his bone , as it is in the thirtieth verse of this chapter . in that christ loves and cherisheth every one united to him , as every man doth his owne flesh . put case a member bee more deformed than another , there be an vicer in it ; yet a man loves it , because it is his flesh . hee is sensible of all the paine , and ease they feele , as the head is , of what the members doe . hee communicates sense and motion to every man ; without him , every man being dead , and not able to moove a step , in the wayes of god. he guides , directs , counsels every member up on all occasions , suggests wisedome what to doe . but there are three other speciall respects , in regard of which he is called an head. in regard of authority . ephes. 1. 22. god hath appointed him over all things to bee head , hee hath committed the kingdome of the mediatourship to his sonne . in regard of preeminence . col. 1. 18. in regard of influence of life , ephes. 1. 23. his headship is made to consist in this , in filling his body , which in it selfe is a drye empty thing , and he fills them all , that is , every corner , and secondly with all , that is , all variety of graces ; so as they have nothing , but what they have from him . the use of these three in particular , secondly , in that he is a head in generall . if christ be so a head , as he is a governour and commander ; it is easy to know what followes then ; let us be obedient and live according to his lawes , in those doxologies which are given to christ , this is one , to him be all dominion : all the dominion that is in parents over their children , kings over their people , are but rivelets out of that sea. in the 9. of isay , 6. the government is said to be upon his shoulder , so as he rules all the world , only with this difference , that he rules his church with an inclinative disposition , as the head rules the members , but others with a rod of iron , so as he brings all under his feete , and makes them stoope , and it is profitable for us to consider what division wee are of ; for first , there are some of the kingdome of his sonne , translated into his kingdome . 1 col. others are as cain , vagabonds , lawlesse persons , that are not the lords portion , and though these doe what they list ; yet thou must doe as by a rule , from morning : till night , in all thy businesse , undertake no action but by rule : there is not the least action but there is rule for it in the generall find out that rule , so use recreations , eate and drinke by rule . if you object , that there are some things which a man may doe animi causâ ; so the apostle sayes , he would not for his mind sake . i answer , you must even doe these things by rule . t is true that a man may have in his choice to doe a thing , or not to doe a thing ; for then a thing is indifferent : yet there is a rule to be lookt to in these things , viz. that christ hath given a man this liberty : so men should order their speeches by rule ; not to be vaine at any time , not in the least word . but you will say , this is a bondage . answer : no , but it is for thy benefit ; for the more thou walkst by rule , the more peace shall be upon thee . it is observable , 9. esay , 7. that these two things are put together ; of the encrease of his government , and of his peace there shall be no end : to this end , to shew that as his government increaseth in mens hearts and is enlarged , so as a man is made more subject to him , so also peace increaseth . in those that are most subject , there is most peace : and therefore he is called the prince of peace ; for where hee rules as a prince , there is that peace which he , as a mighty prince , is able to procure to you . and to this purpose is that copulation of being a head and a saviour in the text , as i have observed before : if any man goeth from out of his government , hee shall find thornes , unquietnesse , and restlesnesse of spirit : if they walke by the rule , they shall have perfect peace , perfect mercies : if you walke unevenly with him , hee will walke unevenly with you . is he a head in regard of excellency ; not onely because god hath put him into the highest place , but because he hath a fitnesse in him , all fullnesse ? choose him then , take him before any thing else ; for he is the best , and will preponderate whatsoever comes in competition with him . there are no excellencies , that are in the creatures , which are out of him , but all in him . and therefore thou must choose him altogether , and make him the adequate object of thy soule , in whom thou art fully satisfied ▪ bring thy heart to this frame , to be content to be stript of every thing , thinking it enough to have the lord ; 2 col. 10. and yee are compleat in him , who is the head of all principalitie and power : his scope is this ; in the 6. verse before , he had exhorted them : that as they had taken christ , ( it being the same word that is in iohn , 1. 12. ) so they would walke in him , being fully contented with him ; and let no man deceive you in philosophie , that is , whereas men teach you excellent rules of morall philosophy ; yet reckon not these as excellencies added to christ , but abound you in faith in him , for we are compleat in him ; if any thing were wanting in him , then indeed we might seeke out to other things . learne to apply this to your particular occasions ; say , i care for no mans friendship , nor wealth ; it is enough , i have the lord alone ; i am compleate in him , looke for all from him ; and then you will doe all for him . hee that lookes for any thing ; from the creature , will doe so much for it . every benefit hath an office joyned , and so much men serve sinne , as they looke for pleasure from it , and so much service as is done to the creature , so much is taken off from god ; and therefore say , i will not apply my selfe to you , but to christ. and so if a man be to preach the gospell , he that thinketh himselfe compleate in christ , will not care for mans day : so if a man come to some action of tryall , wherein he shall loose some speciall freinds , and get great enemies , if hee thinke himselfe compleat in christ , he cares not . so in walking in the exercise of a mans calling , if a man thinkes himselfe compleat in christ , he will thinke it enough to doe his duty ; so as men may receive profit by it , and as for wealth , hee leaves that to the lord , in whom hee is compleat . but you will say , how shall i live in this world then ? i have credit to looke to , and wife and children . ans. god is able to do abundantly for you , if you have him . when moses was content to let pharaoh goe , and his great place in egypt goe , and so suffer affliction with the people of god , god made him a greater prince then ever hee was ; so christ , because hee endured the shame , and the speaking against , and the meanest condition that ever man had , therfore 2 phil. god gave him a greate name above all names . abraham let his country go , but god gave him a greater country , and in his seed made him heire of the world ; so if a man be a minister of the word ; let him not thinke with himselfe , how to provide best for himselfe , but how he may doe most good ; and therefore not to take care for preferrement or maintenance , in the 10. of matth. 10. luke , when christ sent his disciples out to preach the gospell , hee bids them take no money , nor no scrippe , to maintaine them , nor no staffe to defend them from injuries , nor salute any man by the way , that is , doe not stand upon officious complements to get friends . you goe about the lords worke , and i will provide for you , and therefore hee repeates this 22. luk. 35. when he was going out of the world , asking them if when he did send them out thus , they did lacke any thing , to which they answered , no. then learne by this , not to looke after maintenance ; and this may be said to every minister of the gospell ; preferre christ , and he will preferre you . every one desires a preeminence , a place above his brethren ; the way to get it , is to bee for christ : of his owne will be begot us , that we might be the first fruits of all the creatures . when a man hath chosen christ , then hee is made the cheife of the creatures , hee excels all others , as roses and lillies excell thornes ; so that if you choose and make him your head , he will make you the head and cheife of all things else . from this , that he is a head in regard of influence , a head that fills all in all ; that then wee would be carefull to draw from him , that which may fill us , and this is the use is made of this , 4. ephes. 15 , 16. let us follow the truth in love , that we may grow up in him in all things , who is the head , from whom the whole body fitly joyned together , &c. the scope of the apostle is to shew us , wee should grow , and how to grow ; adding this motive to it , to stirre them to it , that christ is their head , able to fill every empty crevis , and that should stirre them up to bring their hearts to him , that so you may grow up into him , that is , when you heare he is a head that fills you , stand not at a stay , but grow up to him , there being as great a necessity for you to grow , as for others to come in : and therefore ( sayes he ) continue not children : if they aske how they should grow up into him ; hee bids them follow the truth in love , that is , as you get more light into divine truthes , and have your hearts affected with them , which is meant by love , so much is added to you ; grow then , for otherwise how is it said , that the word doth build us up ? as s. paul , when he told those that hee was to leave them , and they knew not what to doe when he were gone , to grow , he tells them this , i leave you to god , and the word of his grace , to build you up . now how doth the word doe it , but by revealing truth , new truths ? which if they affect the heart , men grow up into christ. in that it is said , grow up into him , it is added , to difference that growth which is out of him in morall vertues ; men may grow in them , and yet not grow up into christ : but to grow up into him , is to grow more emotied of our selves and selfe-conceits , and fuller of him , so as he may bee greater in us ; for wee define grace otherwise then the morall philosophers define vertue ; they define it to be that which frames the soule to right reason , that is , to doe that which is best for himselfe and his converse with men ; but wee grow in another manner , to be that which frames and exerciseth every faculty of the soule to the lord , and therefore there is no growth in grace , unlesse it be into christ , doing all for him , unlesse we be taken off of our owne bottome , and set upon him . now there are things further mentioned in that place , as meanes of this growth . to receive all from him , from whom as the words are , &c. and therefore to keepe the heart nigh to him ; that therefore which hinders growth is that which causeth distance betwixt god and us . now the cementing qualities that doe joyne us to him , are faith and love , and that which looseneth us from him is selfe dependance , and selfe seeking , and all things else which thrust in betwixt god and you , as vaine hopes and vaine feares . keepe in the fellowship of the saints , for they receive from christ onely , as they are knit and compacted together : if the branch be divided from the tree and the roote , there is no growth . let them looke to it that take no heed of their company . there are many mutuall duties to be performed together , by which the saints grow ▪ be one of their fellowship in conference , prayer , &c. if thou wouldest grow . by that which every joynt furnisheth to us . there are certaine commissurae , bands and sinewes , by which grace is conveyed , by which is meant all those vehicula of grace , all the ordinances of god : he therefore that prayes most , heares most conscionably , and is in company of those most which excell in grace , whence something will drop that may increase grace and truth , such men grow most ; though christ be the fountaine , yet grace is conveyed by these as the meanes : therefore using these meanes , looke up to him to open the fountaine . there is an effectuall power , a nutritive faculty in every one that hath life in him , which is a meanes of growth , according to the effectuall working in the measure of every part , by which a man makes use of every thing suggested to him , still receives profit from the word read or preached , or from gods providence , some nutriment from them all : as you say of good wits , that they make use of every thing , so of good hearts , and that is according to the measure in every part ; yet so as the least bud hath this effectuall power in it's measure to draw from the root , as well as the greatest branches ; some have a greater measure , because they take in not for themselves , but digest and deliver it to others ; for in the body there are some members , that receive for themselves , and for distribution , as the liver , heart , &c. and therefore thinke with thy selfe , i have a greater degree in the church of god , therefore i must looke to receive more then others , or else there will be an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i must pray more and read more , that so growing more in thy selfe , thou maist be able to distribute unto others . let me adde this , take heed you doe not dead this effectuall power , for then you will not be able to draw much , or else not to concoct it . you will say , how may it be deaded ? by worldly mindednesse , or by sinne not repented of . this weakens the nutritive faculty , the more spiritual every man is , the better conscience that he keepes , and that will quicken the nutritive faculty , for what makes a member to draw nourishment , but emptinesse and hunger ? so that the more we thirst after other things , the lesse we shal draw from christ. the use is of triall whether you be in christ or no , by your obedience and subjection to him . the church , that is , every member of it , is subject unto christ and obedient unto him in all things . that which god maketh a rule of his owne judgment , as that by which he judgeth of every man , that is a sure rule for every man to judge himselfe by that which we shall be judged by ; at the last day , is a sure rule to apply to our selves for the present . now by our obedience and workes , hee judgeth us , hee will give to every man according to his workes , rom , 2. that is , he will not looke to their good meanings and profession , but to their actions and workes , because our reall taking of christ appeareth in them . isay. 1. 19. if yee consent and obey , yee shall eate the good things of the land , that is , if yee will consent to take iehovah for your lord and king , if you give consent , there is the first thing . but that is not enough ; but if you also obey , the consent that standeth in the inward act of the mind , the truth of it will bee seene in your obedience , in the acts of your lives , if you consent and obey you shal eate the good things of the land , that is , you shall take of all that he hath , that is good and convenient for you , for then you are married to him in truth , and have an interest in all his goods . the lord would have sacrifice exactly performed , but the prophets make light of that , in comparison of obedience , and the complaint of the lord is of your disobedience , you are a disobedient and rebellious people , your necke is like an iron sinew , you plucke away the shoulder , and will not obey . it is not a sacrifice which was a typicall taking of christ , but obedience must goe with it : so in the new testament , the two maine things the apostles beate upon , were faith and new obedience , fruits worthy of amendment of life , acts , 20. 21. the apostle summes all his preaching in these two things , repentance towards god , and faith towards iesus christ , and he joynes them together , because they are never severed . that was his businesse , if you should have heard him conferre or preach , you should have heard him beate upon these two , faith and obedience , or subjection to the commandements . so it was the scope of iohn baptist , he preacht the baptisme of repentance , and the washing away of sinnes , now they would be ready to take the sweet , therefore he tells them they must be obedient , and he urgeth it on particulars , as they that are souldiers must offer no wrong to any , and so of the rest , the lord will not take any thing of an enemy , a stranger , 2 cor. 8. 12. hee that giveth almes , and giveth not his person first to the lord , the lord accepteth it not , but yet on the other side , workes must justifie our faith : it is but an empty faith , except it hath an actuall reall obedience accompanying it . it is a dangerous rocke to thinke our sins are forgiven , and we have accepted christ , and have good meanings , and yet we have no obedience accompanying this : hee that is in christ hath crucified the flesh , and walketh after the spirit , and he that is in christ , is subject unto him in all things . aristotle saith , not he that had a strong body , but he that runne well , had the crowne in the olympian games , it was not an athleticall ability , but he that wrestled best : and it is the similitude the apostle himselfe alludes to , and takes up , 1 cor. 9. towards the end . exhorting to strictnesse of obedience unto christ , as without which a man will loose his labour . it is well expressed in the parable of the sonnes , one said he would goe into the vineyard , there were good intentions ; the other said he would not : he that said he would , and went not , went besides the reward ; and hee that said he would not , but went , it was hee that received the reward . it is not good desires , but actuall performing of obedience that shall provide a crowne for you . and good reason why tryall should be taken by this , for tryall is in difficult things . to professe and know much , are easie , but to bring your affections into subjection , to wrestle with lusts , to crosse your wils , and your selves , upon every occasion , this is hard . the lord looketh that in our lives wee should bee serviceable to him , and usefull to men ; that which is within , the lord and our brethren are never the better for it ; but the outward obedience flowing thence , glorifies god , and doth good to man. the lord will have this done . what else is the end of our preaching , our planting , and watering , but that the trees may be filled with sap ? and what is the end of that sap , but that the tree may bring forth fruit ? what careth the husband-man for leaves or barren trees ? not onely the thornes , are cast into fire , but barren trees . therefore looke to your fruits , and deceive not your selves . it is a common error for men to thinke their estates good , when in the meane time they walke after the stubbornenesse of their hearts : they that doe the will of the lord shall be saved . what is the end of every grace , but to mollifie the heart , and make it plyable to some commandement or other ? looke how many commandements , so many graces there are in vertue and efficacy , although not so many severall names are given them . the end of every such grace is to make us obedient , as the end of temperance is chastity ; to bow the heart to those commands , be yee sober , &c. not in chambering and wantonnesse , &c. when the lord commandeth us not to be angry with our brother , the end of meekenesse , and why the lord infuseth it : is to keepe us from unadvised , rash anger , so faith the end of it , is to take christ iesus , to make us obedient to the command of the gospell , which commands us to beleeve in him ; so as all graces doe joyne together , but to frame and fashion the soule to obedience . then so much obedience as is in your lives , so much grace in your hearts , and no more : therefore aske your hearts , how subject you are to the lord in your lives ; it was the counsell that francis spira gave to them about him , saith he , learne all of mee , to take heed of severing faith and obedience ; i taught justification by faith , but neglected obedience , and therefore is this befallen me . i have knowne some godly men whose comfort on their death beds , hath beene not from the inward acts of their mind , which apart considered , might be subject to misapprehensions , but from the course of obedience in their lives issuing thence . let christians looke to it , that in all their conversation , as they stand in every relation , as schollers , trades-men , husbands , wives , looke to this , that when they come to dye , they have beene subject in all things : this will afford solid comfort . what will you say , when satan chargeth you with this ? it is true you have large promises , and hee that beleeveth shall be saved , but then you must have beene obedient and bring forth fruits ; and when you looke upon your lives , and finde not these fruits , where are you ? but you will say then , there is none but may doubt himselfe , for who can say his obedience is perfect ? i answer , it is not so much the perfection , as the sincerity that is required . but how shall we know that , you will say ? first consider , whether thou be obedient in every thing . this is in the words of the text , therfore i mention it first , he that hath taken christ , there is never a commandement , but hee is subject to it : though hee faile in the performance of the commandements , yet never an one but hee is subject to ; as for example , the lord hath commanded to sanctifie the sabbath , not to forsake the fellowship of the saints ; to pray continually ; to take heede how wee heare ; to wash our hearts from evill thoughts and lusts . when an obedient heart , one that hath taken christ truely , heares these commands , he is obedient to every one of them , hee goeth about the businesse , as an obedient servant about his masters service ; though he may be overtaken with negligence and some contrary passion , yet he goeth about it . i meane , he doth it as well as hee is able . another will not set himselfe to doe the businesse , but is readie to expostulate the matter with god , and say , the commandement is too strict , or else hee refuseth by plaine stubbornnesse . as for example , that commandement , take heede how you heare , that is , let not one instruction fall to the ground , see that you work it upon your hearts ; a disobedient heart goeth not about this , hee lendeth his eares for an houre ; but when the sermon is done , there is an end : so that other , to pray continually ; it may be he prayeth not alone , nor with his family , or if both , yet in a sleight and negligent manner , as good never a whit , as never the better : so also , let your communication be alwayes gracious ; such an one thinkes it a needlesse thing to bee so strict and indiscreet , he is not , nor will not be subject : this is disobedience . marke the generality , and thinke it no more then needs , when the scripture there saith , we must be subject to him in every thing ; that is , not onely to the maine commandement , but to every part of it : he that hath said , thou shalt not commit adultery , hath said , thou shalt not have an adulterous heart , or eye , or thought , or dalliance . now if thou be subject to the maine , if thou neglect the smallest as thou countest them ; thou art disobedient , and thou art one to whom god will render vengeance , 2 the. 1. 7. for it is to them that know not the lord , or that will not obey him , though they know that he will doe this unto them , ver . 8. and i aske you if you know not , that there is such a commandement as this , redeeme the time , &c. where is thy obedience to it , thou that triflest away thy precious time , and makest no conscience of it ? if the lord hath said , he that doth his worke negligently , shall be cursed , what shalt thou be , that dost it not at all ? students that loose their time , and will not be obedient to that command , hath not the lord commanded you here to be subject in all things ? so he hath said , forsake not the fellowship of the saints , that is , the element you should live in ; and it is not enough onely to abstaine from evill company , but to frequent good : so for your speeches being gracious alwayes : are not these commandements of the lord ? where is thy obedience therein , when thy company is idle , thy speeches vaine ? likewise , pray continually , that is , at least twise a a day ; it must be frequent and fervent too : when no paines is taken heerein , it is a signe you are disobedient . thus you may examine your selves by other commandements , and pitch upon that which you are most ready to faile in . now when i urge this as a necessary concomitant of grace , the meaning is not , that it is a perfect subjection in every thing , but such , that a man doth goe about it with all his soule , and make it his worke . a mans heart may bee a temple for the holy ghost , yet evill thoughts and lusts may passe through , but there is not a table set up there for them ; sinne hath not quiet possession in them , they set up no idoll of riches , or pleasure , though they may bee overtaken and faile in giving due respect to these commands , yet they drawe not out , they spinne not the thread of any sinne thorowout the course of their lives . whatever it be , if a man lye in it from day to day , it is disobedience . and your purposes must bee resolute , the divorce must bee full without any secret lingrings after the lust forsaken , though by an accident you may bee overtaken by it , yet this is your resolution , there is sinceritie seene , another giveth them over but for necessitie , with a moneths minde to returne to them againe : as phaltiel , that when the king sent for his wife , sent her , because there was a necessity of it , but yet went weeping after her , 2 sam. 3 , 16. so it is with us , wee let goe our sinnes , but goe weeping after them : the heart is not cleare of them . and consider well the ground of it , why it must bee in every thing , in thoughts and words , and why disobedience in the smallest commandement , as in idle words , not endeavouring to keep your hearts cleane , your affections pure , doth thus put a man out of the stare of grace , and that such have not taken christ , is because all the commandements are equally commanded , and though they fall upon differing objects and so are different , in respect of the commanders will , and therefore by the same reason , a disobedience to the smallest , is a disobedience , as well as to the greatest . now the threatnings are against disobedient persons , because every disobedient person casteth away the lord , as saul did , that is , he refuseth to have him his governour . now he that doth so , cannot be saved : for he hath not taken christ for his head and husband ; whosoever shall keepe the whole law , and yet faileth in one point , he is guilty of all , that is , it is a disobedience to the commander , in what commandement soever it be , though but in one thing , thou hast refused the law-giver , and art a rebell against him : standing out against any one thing , makes a rebell against a prince , if he stubbornly refuse to obey in one thing , as well as in a thousand . a second rule to trye our sincerity of subjection is to consider the manner of it . consider whether you be subject , as the wife is to her husband , which is the maine thing intimated in this subjection here : there is a great difference betweene being subject in the outward man out of necessity , and : to obey from the heart the forme of doctrine , &c. it is one thing to be subject as a servant , another thing to be subject as a wife , who is subject , not of coaction or necessity , but freely and willingly out of love , because she would not grieve her husband , the saints delight lyes in communion with god , so as their hearts are not at rest , when they stand not in good tearmes with him ; they cannot let any uneven reckonings to lye betweene him and them ; they love him , and therefore dare not disobey him . and this ariseth from a perswasion , what ever he commandeth or inflicteth it is good , and just , and equall : then he willingly obeyes and suffers . thus the obedience of christ , you shall see what kind of one it was , shall i not drink the cup which my father hath given me ? that is , i would not drinke this bitter cup , not only because of necessity i must , but seeing my fathers will is i should drinke it , and hee hath prepared it for me , i will drinke it . hence many a woman will say , shall i not doe that which my husband would have me to doe ? he is wise and loves me , and he hath reason for what he commands : others of the sts. have yeelded obedience thus unto the lord , as eli , when newes was brought to him that all his house should bee cut off ; saith he , it is the lord , let him doe as seemeth good in his eyes , it is the lord that loveth me , taketh care of mee , let him doe what pleaseth him , i am content , and willing to subject my selfe . another may be subject to his commandements , but it is of necessity ; on the contrary , the saints who love and prize communion with him , and would not loose it , would have no interruption . so also iob 2. 10. we have received good of the lord , and shall we not receive evill ? as if hee should have said ; surely the lord would not have done me so much good as already i have received from him , if his purpose had not beene good towards mee : and therefore if some evill by his providence doe befall me , should i not beare it quietly ? if it had beene from an enemy , hee would have beene discontent , but comming from the hand of a friend , he was willing with it . indeed , holy men may be sometimes in a mist , and not consider the reason of the lords counsells , as paul , when he was buffeted by the messenger of satan , hee was somewhat discontent , till the lord made knowne to him , that hee was mistaken in it , that though hee tooke it for poyson , yet it was a medicine , hee thought it came from satan ; but when hee saw it came from one that loved him , and it was for his good ; that the grace of god and his power might appeare , he willingly submitted , yea , hee rejoyced in it . a good conscience is not onely to doe that which is commanded ; it is possible for him that hath no grace , not to dare to doe somthings which are evill in secret ; but a good conscience is , when a man is not willing to displease the lord , he dareth not doe it , because hee loveth the lord. hee stands upon such tearms with him , as a chaste wife with her husband : therefore hee will looke to make his course even , and to please the lord in all things . the third rule to try it by consider whether thy subjection bee as to the lord , or no , for his sake : as here it is sayd , as the church is subject to christ. many thinke their obedience to the commandements is to the lord , when they are deceived . it was sauls case , it was a faire pretence to spare the cattell , for sacrifice for the lord : but it was but a pretence ; for it was for himselfe indeed , that he spared them . so balaam spake faire , when hee sayd , he would speake nothing but what the lord should say to him , and that hee would not curse the people of israel , except god bad him curse them ; but it was not for any love to god , but he had an eye to himselfe and his owne honour , hee knew it was in vaine to curse where god did blesse , and so he thought thus with himselfe , if hee should curse them without the command of the lord , hee should but discredit himselfe , and loose his labour , wages and all , for his curse would take no effect : therefore hee would not goe till god commanded him to goe : likewise it may be , hee desired to dye the death of the righteous , so as all was out of selfe-love . likewise amaziah was subject to the lord , walking in all the wayes of david , but all was done to other ends then david did . but you will say , it is hard to discerne , when a man doth obey the commandement , whether it be to the lord or no : how therefore shall we know it ? consider after any failing in thy obedience , or commission of any sinne , what it is that troubleth thee , the offence against god , or the harme , discredit , &c. redounding unto thy selfe ? you shall see the falsenesse of saul his heart in this , the disobedience of the lord never troubled him , though he seemed a while affected with offending the lord , but hee after shewed that it was only the losse of his credit which he was tender of ; for when samuel would have left him , and hee thought some dishonour would redound to him , that was it that troubled him ; hee desires not so much that god would pardon , as that samuel would honour him ; come sayes he with me , and let us goe and offer sacrifice , honour me before the people . it was not his sinne and disobedience , but the losse of his credit that hee stood upon . the contrary you may see in david , see his carriage under the guilt of his murther and adultery , for which he was so greatly afflicted : but how much did he slight all other things ? his affliction he did beare well enough , when his owne sonne had abuse his wives ; this did not perplex him , it was his sin troubled him , as appeares by that psalme he made upon that occasion , in which you have not a word of his affliction , but his sin ; it was that hee was tender of . find out therfore where thy tendernes for sin is ; as a smith , when he would trie the hoof of an horse , look where it shrinketh , that is the tender part , so see what shrinketh and galleth thy heart most ; if it be sinne and offending the lord , it is a signe thy eye was upon the lord : but when thou art tender of losses , and crosses , and discredit to thy selfe , it is an ill signe , shewing thou respectest thy selfe . david taxeth himselfe in those things which were counted no sinne by men , but an honour ; as the cutting off sauls lap of his garment ; it was an honour to him to come so neare his adversary , and but cut off the lap of his garment . so in numbering the people , it was no outward shame or evill , but the sinne that troubled him , lord , sayes he , strike me , for these sheepe , what have they done ? a fourth rule whereby thou maist try thy subjection to the lord , is by thy disobedience to all others ; it is a rule may seeme somewhat remote at the first hearing , but it is such a rule of trying subjection , that i find in the scripture , st. paul when he would expresse his subjection , he doth it by way of opposition . if i should yet please men , i were not the servant of christ ; it is a good argument of our being subject to the lord , when we care not for displeasing others , rom. 2. 8. as not obeying the truth , is joyned with obeying unrighteousnesse , so as the contrary , obeying the truth is alwayes joyned with disobeying , all unrighteousnesse , i am . 4. 7. they are put together submit your selves to the lord , and resist the devill . he that is most subject to the lord , is a most untractable man to man , and to all creatures else , upon every occasion , because the common course of the world is contrary to holinesse , ephes. 2. 1. which causeth others to quarrell so much with them as they doe ; and this ariseth from their obedience to the lord. it is common amongst us , when wee see a man easie , plyable , tractable , ready to give satisfaction and content to men , to commend him for it , as a good disposition in them ; but to be so in all things , even in sinning against god , this though it is pleasing to men , it is abominable to god ; it is an evident case , that they which would not doe a thing , if left to themselves , because unlawfull , yet to give satisfaction to friends , to their company , as herod did , they will , that is a signe of disobedience ; the more waxy the heart is to men , the more hard to the lord. it is a signe of pusillanimity in christians that yeeld so much to men , they forget themselves ; there is a certaine magnanimity which christians should maintaine : wee are kings , the sonnes of god , therefore what is the countenance or discountenance of man ? wee should cary our selves as greater men than they , wee should learne regnum gerere in pectore , to cary a kingdome in our brests . it is a common saying among men , such a man understands himselfe well , that is , he understandeth his place , his dignity , and caryeth himselfe according to it . in this we are ready to goe too farre , but we should learne to doe thus in our obedience to god. the truth of a wives chastity is seene in the peremptory denyall of all that solicite her ; the more peremptory wee are in such denyals of the creatures , the more subject we are to the lord. lastly , you shall try it by this , consider what you doe in those things that above all others you would not be subject in , single out that sinne that is dearest to thee ; though a man would be obedient in all else , yet in some things to be restrained it goes to his heart , something is more peculiar , and is that he fancies , and it goeth more neare unto him to obey in that , then in any other thing ▪ when the lord would trie abraham , he tries him in that which he was most unwilling to part with . now , sayes hee , i know that thou fearest mee , for i have tried thee in that which i know thou lovedst dearely , and yet thou art content to part with it for my sake . make the same question to you : look what it is , that above all others you would not be subject in , whether it be a matter of credit , of estate , or a lust that sitteth close , if thou wilt try whether thou be subject , so if for his sake thou canst obey the commandement , which is against it that crosseth it , for such a command the lord gave to abraham , and hee did obey it : hee that taketh christ , taketh him for a lord and a saviour . but you will say , these rules are good , but i finde my selfe wanting , i would bee subject , but i cannot bring my heart unto them , what meanes should i use for the doing of this ? for this i will give some helpes : for the end of these rules of tryall , is not so much to shut men out , or discourage them , but the end is , that finding themselves wanting , they may be stirred up the more to be diligent in the prosecution of the meanes , and so grow up to perfection . the meanes to beused are these . first , be diligent in observing where thy heart is not subject . diligent observance of the flesh in us that is ready to rebell , when we take least notice of it ; this is the first meanes . there is no worke we goe about , but the flesh hath an hand in it . there is some commotion and rebellion goes along with the best worke we doe , now to see this is a great helpe to obedience . wee are not so much overcome by it , as by our owne inobservancy . the flesh is an enemy , and nihil in hoste despiciendum , sleight nothing of an enemies that may hurt thee , take heed the flesh deceive thee not , it is an enemy : suspect thine owne heart upon every occasion ; for it is ready to deceive thee ; especially in things that are lawful , there thou must have a diligent eye , that there bee no rebellion , that thou goe not beyond thy bounds . secondly , labour to have thy heart and reason convinced and perswaded that it is best for thee to be subject to the lord : the lord ruleth no where as a king , but where he rules first as a prophet , that is , except he first perswade the heart by an inward enlightening , that it is best for the heart to be subject , the will and the affections will never yeeld . therefore if there be any commandement wherein thou findest a difficulty , arme thy selfe with reasons out of scripture , get those weapons the apostle speakes of ; 2 cor. 10. the weapons of our warfare are not carnall , but mighty through god , bringing into captivity every thought to the obedience of christ , that is , seeke out the reasons the scripture giveth against such a sinne , and for to perswade the heart to obedience , for spirituall reasons only will work , and are mighty , morall reasons and arguments from respects to thy selfe , for feare of hell , and for desire of heaven , and the like , they may restraine the outward man , but they cannot bring the inward man into a full subjection : but spirituall reasons will make thee subject , and to obey from the heart : and yet this is not enough , they must be mighty through god : the lord must have the setting them on , they must be brought home and applyed by him . one may have many good reasons to move him to be subject to such a commandement , but except they be brought home to the conscience , by the lord , they doe no good : therefore saith the apostle , they are mighty through god to bring downe the strongs holds , and false reasonings in the understanding , for they are these strong holds : where ever disobedience is , it ariseth from some lust , and wheron is this lust grounded , but upon some false conceit , and reasoning in the understanding ? now these spirituall reasons doe dissolve them : and when you see the vanity of the conceit , the lust vanisheth , when thou seest thy error , the lust will bee gone , and then the mind obeyeth easily . it then runneth in the wayes of gods commandements , as a wheele that is well oyled . first then you must observe narrowly , and strive to discerne betweene the flesh and spirit , which are as close as the bones and marrow , as the inwardest parts , they are so mixed together , there is such a conjunction betweene the flesh and spirit in every action , as is betweene the marrow and bones , but you must labour to discerne betweene them , and that is the use you must make of all the knowledge you get by the word of god. and then secondly , thou must have a special care , and still labour with thy mind , reason , and understanding , to be perswaded that it is best to be obedient . and then the third and last thing is , to do somwhat with the affections , that is , to exercise and accustome thy stubborne affections to obey : the continuance in doing good , doth subject the affections ; for as the apostle speakes , hebr. 5. 14. of some , that by reason of use have their wits exercised to discerne good from evill , that is , men being occupied in spirituall reasons , and truths , holy conferences , &c. they are able to discerne truths . so it is in the affections ; for , as exercise in these things makes the understanding ready to discerne , so exercise makes the will and affections as ready to be subject , for it hath the same force in one part of the soule , that it hath in another : therefore the lord leadeth us into variety of conditions , to exercise such and such graces , that we may be subject to him in all things , for the image of god serveth but to bring the soule into obedience to god , as it did in adam in paradise . now therefore , god leads us into another place , and state , and condition of life , that such a grace may bee exercised in us . as the apostle saith , iames , 1. 2. be glad when you fall into many temptations . sometimes he bringeth sicknesse , sometimes disgrace , sometimes poverty , somtimes affliction in children , wives , or onething or other upon us , and all this to exercise our graces . and what is the end of this exercise , but to bow the heart to subjection , that we may be ready to obey him in all things ? now if thou wouldest exercise thy selfe in this manner , consider wherein thou art ready to disobey , and say : i see i want such a grace , and am ready to disobey in such a particular , i will resolve to practise the contrary . as if a man bee subject to anger , and want meeknesse , say , well , i see i am too much subject to anger . therefore i will set upon the exercising of this grace of gentlenesse , and meeknesse , i will not be angry with the meanest of my servants . thus if wee would doe , it would save us much affliction , which otherwise the lord is forced to bring on us for this , to make us subject to him . but you will say , it is grace that doth it : how can this custome that is but the act of a man doe it then ? it is true , it is grace that doth it , but yet it is the exercise of that grace that doth it too . heb. 5. 11 , 12 , 13. and that , as it encreaseth and enlargeth grace , and intendeth those habits which wee have , and makes them stronger : it is indeed those infused qualities of grace planted in the faculties of the soule that bring it in subjection : and this custome doth but stirre up and encrease , and intends them ; but yet this exercise where graces are first wrought , will encrease them and make them strong , through the assistance of christ accompanying it . thou shalt find this exercise will make thee strong in grace : the joynts of the body bent to such a course , and often imployed in it , doe get an habit . so it is with the soule . other yokes the more they are borne , the more they weaken , but the more you beare the yoke of christ , either in doing or suffering , the more able you are to doe it . another use that we may make of this is , that wee should be from hence stirred up to consider that great priviledge wee have from christ , for if he be a head to us , hee is our guide , hee is so an head to us , as an husband is to the wife ▪ now the husband is the guide of her youth , and so christ is our guide . when a woman is young and not able to guide her selfe , she had need have a guide : such is the case of every man naturally : but christ , when a man is in him , becomes a guide unto him , or as the head guideth the rest of the members , so doth the lord all that belong to him . this is a priviledge not thought of among us . when wee thinke of the other priviledges , this of the guidance of christ is forgotten of us . therefore i will stand upon this great benefit , which all have that are ingrafted into christ : now he guides them in all their wayes . first , by enlightening them , so as when others are in darknesse , they have their eyes in their head , and see the way before them , when as all others are blind , and want either light , or else eyes to see withall . againe , he sends his spirit to bee a remembrancer to them in ambiguous and difficult cases , to shew them the way they are to take , and hee brings some prevalent arguments and reasons to mind , to move us to doe this or that , which would other wise have bin forgotten ; and to shew us the inconveniencies that will follow of doing this or that which would otherwise have beene hid from us . he stirreth by our consciences which are appointed to be the immediate guide of us , and the lords deputy , whereas otherwise they would either be still , or guide amisse . by taking from us wrong guides , false opinions , strong , unruly , and inordinate affections , and instead of them he puts a right guide into our hearts , rectifies our judgements , puts in holy affections , which are the rudder of the soule , that turne it this way and that way . thus there is a secret guidance , though we know it not , that the saints have from the lord in all their wayes . this is a great priviledge : for when a man is inops consilit , in a straite and exigent , and knowes not which way to goe , when if hee should take the wrong way , it might be his undoing , then to have a guide , what a great priviledge is it ? when david was in keilah , and heard that saul would come downe thither , 1 sam. 23. hee knew not what to doe , whether to goe or stay ; then the lord guided him . so abraham his servant , when he went for a wife , for his masters son , he knew not which way to goe for a wife for him , nor whom to take , then did god send his angell to guide him , as abraham had fore told him before hee went ; hee told him the angell of the lord should goe before him . the want of this you may see in rehoboam , who was in a great straite , when he asked counsell of the young men , but the lord would not guide him , and therefore he did that which was his ruine . so absolon when he was in b●●●● , not knowing which of the counsels given him to take , the lord would not guide him , having a purpose to destroy him . so it is with us , there are often cases fall out wherin guidance is requisite , as in the changing our estate by marriage , place of living , the choyse of our callings , wherein to be guided or misguided , is our making or undoing . there is no day , wherin wee have not need of his guidance , in regard of one occasion or other : now to have this priviledge to goe to the lord freely ; and aske counsell of him , and to be sure to have a ready answer from him , it is a great priviledge . david in al his straites went to the lord to aske counsell , and the lord gave him counsell : saul went , and the lord would not answer him by vrim or thummin , nor dreames , nor any way . the case of all that are in christ , is like the case of david , if they goe to him , the lord hath bound himselfe to answer them ; for they have some interest in the wisdome of christ. but the case of the other , is like the case of saul , he sends them away without , because they are strangers to him , and therefore he is not bound to answere them . and that you have such an interest , consider , 1 corinth . 1. 30. but you are of him in christ iesus , who is made unto us wisdome , that is , god the father hath given him to us to teach us ; to make us wise , to guide and direct us in difficult cases , when we cannot instruct our selves . the like to this is that , isay. 9. 6. vnto us a child is borne &c. but what are the benefits wee shall have by that child ? first he shall doe miracles , wonderfull things among you , for his name is wonderfull . secondly , hee undoubtedly shall bee your counsellor , that is , i have given him to you , that when you want counsell and direction , you may goe to him , for i have given him to you , for that end . this we may as truly expect of him , as the iewes did it of the messiah , as appeares by that speech , ioh. 4. 25. i know well that when the messiah is come , he will tell us all things . this was the common opinion of the people : the iewes did expect this from him , so may wee : and therefore upon any exigent goe thou and say , lord , thou hast given me thy sonne , and him to be wisedome to mee , and appointed him to be my counsellor , and i have need of counsell and direction , and therefore lord give me an answer , and direction . if wee would presse him thus , he could not deny us . besides , in that christ hath made himselfe our head , it is his office , hee hath undertaken it , it belongeth to him , to guide his church and every member of it , and can hee faile in that belongeth to him ? that which sets the price on this priviledge ; is the need which we have of it , none being able to guide himselfe . the principle of guidance is resident in the head , and is communicated to the members but upon occasion . as it is thus in the naturall body , so that faculty of directing us is in christ , and is communicated to us but upon occasion , as wee need it : hence every man vvalketh so vvisely upon every occasion as god vvill guide and direct him to doe , in such a time , and in such circumstances ; therefore wise men , we see are sometimes infatuated , take a foolish course , that a stander by , who is farre inferiour to them , sees plainely this to be an unwise course , this the lord doth , that they may know , the lord is onely wise , as 1 tim. 1. which consider , and it will bee a great helpe to make us prize this priviledge . where is any man but is too well conceited of his owne wisdome ? but to thinke god is onely wise , and that himselfe hath not a beame , nor a sparke of wisdome , it is hard to perswade a man of this , but it is evident the lord is onely wise . for first , none can give counsel , except he knoweth the whole compasse of a businesse , hee that knoweth but part is not sit to give counsell : they that looke but upon few things , but upon a corner of a businesse , and not round about it , are apt to mistake : now who knoweth a businesse thus , but the lord above ? our knowledge even in practicall matters , in our owne businesse , is but in part , as well as in things heavenly . besides , secondly our consolations depend commonly on these two things , first , the knowledge of the secrets of mens hearts , with whom we have to doe . secondly , of the future contingent events , which are to come , and to know neither is in our power , but it is the lord onely that knoweth the secrets of these mens hearts , with whom we have to doe , as also the contingent things that are to come . when the lord would have david goe out of keilah , saith david , will the lords of ketlah deliver me up ? david knew not their hearts , nor no man knew , but the lord onely knew they would deliver him up into the hands of saul , 1 sam. 23. 11. 12. and he told him , they would doe it . and againe , he asked whether saul would come downe to keilah , it was futurum contingens , a contingent thing , and no man could tell whether he would or not ; but the lord told , that hee would come downe to destroy keilah ; if any other had knowne these two things , he might have counsell'd david . now our guidance then in such things dependeth upon the knowledge of those two things , which yet are not in our power to know , but onely in the power of god , and therefore wee are not able to guide our selves . it is said , col. 2. 3. that in him are hid all the treasures of wisdome and knowledge ; and they are so in him , that they are not out of him. but men have naturall wisdome you will say . it is true , but they have it from christ , all the light that ever was in the world , even in those which knew not christ , it came all from him . as ioh. 1. 5. the light shined in darknesse , that is , in the darke places of the world , and not onely in goshen , even since the beginning of the world , and the darkenesse comprehended it not , and in that sense it is he who enlighteneth every man that : comes into the world. but put the case you could find out right counsells , or you had a man like achitopel , whose counsell was as the oracles of god , and who were able to direct you , yet to take this counsell is not in your owne power , it must be given you . that which salomon saith of the foole , he hath a price in his hand , but he hath no heart , may be said of good counsell , there is oftentimes a price put into our hands , as was into absolon's , and rehoboam's hands , but we are not able of our selves to take it : therfore saith the apostle to timothy , 2 tim. 2. 7. having counselled him what to doe , consider what i say , and the lord give thee understanding in all things . as if he should say , i have given thee good counsell : but there must be another counsellor , therefore i beseech the lord to give thee understanding , to open thine eyes , to see the rectitude of this counsell , and enable thee to apply it , and take it . nemo per se sapit , no man by himselfe is able to counsell himselfe , there must be both a secret light , and eyes within to direct us . many times wee refuse the best , and pitch upon the worst , ier. 10. 23. the way of man is not in himselfe , it is not in man to direct his wayes , as if he had said , it is true , for the most part , men pitch wel enough upon the journies end , and aime at happinesse ; but how to direct their steps , and to attaine that end , it is not in them , therefore lord i beseech thee ( sayes he ) to guide us and direct us for the best . it is every mans case , his wayes are not in his owne power , hee is not able to see what is best and worst , and to choose the right way , and if hee could in the generall , yet we had need of continuall guidance in the severall particular passages of our lives . we are at a stand at every turning we come at , and like a man in a wildernesse know not which way to goe , except wee have a guide at every step , dan. 5. 23. hee is the god in whose hand thy breath is , and all thy wayes &c , this is a thing we doe not consider . wee thinke indeed our lives are in gods hand , and that matters of greater moment , are of his disposing ; but that every step we take should depend on him , this is that we consider not of , a man takes not a step either into good or evill , into prosperity or adversity , but the lord guideth that step . therefore consider your great priviledges , who have the lord for your head , your guide , and your counsellor , and as you must know this priviledge , so you must make use of it , for al those our priviledges we have in christ , were not declared that you should gaze upon them onely , know them , and no more : therefore goe to the lord for counsell , wisedome and direction upon all occasions . you will say , but how shall we doe to obtaine it ? for this i will give you these rules . first , thou must acknowledge thine owne inability , that thou art not able to guide thy selfe . iames , 1. 5. if any lack wisdome , let him aske , &c. his meaning there , is not so much to shew that some men want wisdome , others not , but the meaning is , till a man sees he wants it , hee is not fit to aske it , neither will the lord be ready to give it . 1 corin. 3. 18. hee that is wise , must become a foole to be wise . it is true also here , thou must cease from thine owne wisdome , thou must confesse thou art not able to guide thy selfe , and that therefore because thou wantest wisdome , thou askest it of him . psal. 25. 9. hee will teach the humble his way , and guide the meeke in judgement , that is , those that see their owne emptinesse , how unable they are to guide themselves , such he is ready to teach in the way they should choose . secondly , thou must also aske it of the lord. you may read how god used david to this course from time to time , and put him oft to a stand when he fled from saul , purposely that he might bee accustomed to aske counsell of the lord upon all occasions . therefore let us learne so to doe , in any hard case , when we know not which way to turne us , to goe to the lord , and say , thou art my husband , my head , my father : and whither should the children goe for counsell , but unto their fathers ? and the wife , but unto her husband ? now lord counsell mee and direct mee what to doe in this case . if you doe thus , will the lord deny you ? no , why saith he , you , if your children aske you bread , will you give them a stone ? if they aske fish , will you give them a serpent ? so i say to you , if you aske him counsell , will he give you poyson ? vvill he turne you into a vvrong vvay and misguide you when you aske the right ? no. thirdly , you must aske in faith , that is added in s. iames , 1. 6. so as to rest and rely upon him . thus hee commanded his disciples , that when they should be brought before councells and rulers of the synagogues , they should take no thought what to say , what was the reason but this , i will have you rest upon me , for guidance and assistance ? at that time i will suggest to you whatsoever is needfull upon such an occasion . now though that was extraordinary , yet it holds thus farre in ordinary times and cases , that though you may use the best meanes you can , and take the best consultations , yet so as still to trust more to your prayers , and on god for wisdome and direction , then to your owne consultations , and the meanes which you have used , say as iehosaphat did , although we use meanes , yet our eyes are toward thee ; it is a prevalent argument which asa used to the lord , 2 chron. 14. 11. lord ( saith hee ) it is nothing with thee to help with many , or with no power , helpe us o lord our god , for we rest on thee , and in thy name are wee come against this great multitude . as if hee should say , i have provided an army , made all things ready , but i rest upon thee for helpe ; therefore the lord was present with him , gave him the victory : so wee should goe to the lord and say , we have used the counsell of our best friends , and the best meanes we can , but yet our eyes are towards thee , and wee rest on thee for direction in this case . if a man thus resteth upon god , hee may say , if i bee deceived , the lord deceiveth me . if thou trustest not to the lord , hee may faile thee , for hee is not bound to direct and to guide thee : it fareth with us , as with those that came to aske questions of our saviour , curious ones ; the lord sent them away without an answer , kept himselfe reserved : so if wee come to aske , not with resolution to rest upon the lord , and in confidence he will direct us , wee shall goe without : isay , 7. the lord hath promised deliverance to ahaz , yet tels him , if you will not beleeve , you shall not bee established . fourthly , there must bee a care to please him , a constant course of obedience , else wee doe not trust in him : hee that saith hee trusteth to the lord , and doth not obey him , doth but dissemble with him , and so the lord accounts it no better than dissembling with him , as ier. 42. 20. cary thy selfe so , that the lord may rejoyce over thee , to doe thee good , and to guide thee in all exigents . and if thou wilt take his counsell in heavenly things , thou shall not want it in earthly things , prov. 4. 6. forsake her not ( that is , wisedome ) and shee shall keepe thee ; love her , and she shall preserve thee ; that is , if a man will preserve the uprightnesse of his heart in his wayes , if hee will walke by the rule that god hath appointed him ; then wisedome shall preserve him , that is , christ shall guide him in all his wayes . now there is a double guidance , one in a matter of sinning , or not sinning against god ; when we are preserved from doing a thing that is unlawfull , which david cals , leading in the paths of righteousnesse , psalm . 23. 3. secondly , there is a guidance , which is a matter of blessing and comfort to us , which is called , feeding in faire pastures . in the same psalm . 23. 2. and the second doth depend upon the first . if thou be contented to bee guided by the rules the lord gives thee , hee will direct thee in the things that belong to thy owne comfort and advantage . psalm . 25. so the promise runnes there , verse 12. what man is he that feareth the lord ? him will he teach the way that hee shall choose . ( him ) that feares him , and keepes a good conscience in all things , our former care herein is that which stirreth up the lord to guide us and direct us , in all our straites . there is a time when the lord hath need of thy service , if thou wilt not faile him at his need ; ( as i may so speake ) hee will not faile thee , when thou hast need of him in thy straites . and thus to have counsell given a man in such cases as doe nearely concerne him , and are of great weight , it is a great priviledge . and this thou shalt have , if thou wilt follow his counsell in other things . therefore be exhorted upon this ground and motive to keepe thy heart more perfect with god. the cause why absolon and rehoboam erred , was because they provoked the lord formerly : and if thou beest also disobedient , this shall bee your punishment , that because you would not hearken to his counsell , therfore when thou needest counsell , even in those things that shall bee as much as thy life , thou shalt bee infatuated . the lord hath made no promise to such a man , to shew him the way he should choose . one thing must be added , and that is this , that in any particular case , thou must be ready to resigne thy selfe up to the lord , to take his counsell . hee will not loose his labour , thou must have a heart that is plyable to him , and yeeld thy selfe up wholly to his disposing , and not set thy selfe to any way so , but that the lord may take thee off it . those among men that are governours of others , are willing to bestow their labour on them that are pliable , but those that are of stubborn dispositions are a discouragement to them ; they that walke frowardly with the lord , the lord will walke frowardly with them ; therefore see thou resist him not in the passages of his providence , and take not the bit in thy mouth , and hold it in thy teeth , as one unwilling to bee guided . so it is , men are often set on a thing upon an humour , and they will goe this way , or that way , as they like , what ever come of it : but sometime the lord in mercy barreth up the way , as we doe pits that are by the way side to keepe travellers from falling in , as they passe in the night . wee finde sometimes the dore shut upon us in a course which we would enter into ; sometimes he sets our conscience upon us to expostulate with us , even as the angell did with hagar , when she fled from her mistresse . gen. 16. 18 , hagar sarahs maid , sayes he , whence commest thou , and whither wilt thou goe● returne to thy dame , and humble thy selfe under her hands . as if he should have said , hagar , thinke with thy selfe who thou art , sarahs maid , it was her pride caused her to runne away , she thought to have beene mistresse , and because she could not beare the rough usage of her mistresse she had forgotten her place , therefore the angell calls her sarahs maid ; and bids her , goe and humble thy selfe under her hands , and likewise sayes he , consider whence thou comest , from the godliest family in all the world , and consider whither thou goest , to them that know not god , that are strangers and aliens from the common wealth of israel , and therefore returne unto thy dame. so the lord sometimes sets our consciences to expostulate with us , why doe you refuse such a course , and why doe you take such a course ? and it shewes us the cause of our errings , as here the angell did hagar , for pride of heart was the cause of her flying from her mistresse , therefore the angell sayes , hagar , sarahs maid , goe and returne unto thy mistresse , and humble thy selfe under her hands ; doe not as iohanan did when he sent to aske counsell of the lord , whether he should goe into egypt or no , resolve aforehand what thou wilt doe , he set downe with himselfe , that whatsoever the lord had said , hee would goe downe into egypt . so it is with many , though they aske counsell of the lord , by prayer , their hearts are set upon a course , and will not be taken off . take heed of this stiffenesse of disposition and frowardnesse of spirit , which is a frequent cause , and a cause of much misguidance immens actions , and resigne thy selfe to the lord , and seeke counsell in the uprightnesse and plainenesse of thy heart : this resignation of our selves to the lord , is the way to be directed upon all occasions . now to work your heart to this , consider that the way god leads thee to , how improbable soever it seemes , it wil be the best and safest way for thee . many would goe the contrary way : as lot , when the lord would have him flee to the mountaine , he would goe to zoar , against gods counsell , and you see what came of it . so david for the numbring of the people , though better counsell was given him by ioab . but hee was set upon it , he would doe it , and see what came of it . so iosiah would fight with pharoah-necho , though better counsell was sent him from the lord , to passe by him , and let him alone : see what came of it . therfore take heed of this stiffenesse of affection , and wilfulnesse , and stubbornenesse of spirit . the lord may sometime give way to thy mind , but it is in judgement , not in mercy : the thing which thou hast a mind to , it may be brought to passe , but it had beene better for thee to want it ; as it had beene for balaam , but hee would needs goe up to balaac , and therefore the lord bad him goe in his anger , seeing hee would not be staid . he deales with us as elisha did with those , 2. king. 2. 15. that would goe to seeke the body of eliah , they had many denyals , but yet they were instant with him , so that in the end , he bad them goe , and they went , and lost their labour , for they found him not . in all cases of difficulty learne to seeke counsell of the lord. these conditions observed , you shall have the use of this priviledge . another use is this , let every man learne from hence to be the glory of christ. how is this drawn from thence , you will say ▪ if you looke into that place in the 1 corin. 11. 7. see how it followes upon it : christ is the head of every man , and the man is the womans head , as is before in the chapter , what followes upon that ? in the seventh verse , he sayes , the man is the image and glory of god , and the woman is the glory of the man. the meaning is this , when thou dost consider that the lord is thy husband , and thy head , thou must thinke of this with thy selfe , and every time thou findst that passage in scripture , it should put thee in mind to cary thy selfe so as thou mayst be the glory of the lord , that is , thou must take heed of standing on thine owne bottome , and seeking glory to thy selfe , and of shining with thine owne beames , seeking any selfe-excellency ; but as it is in the civill law , mulier coruscat radiis mariti , the woman must shine with the beames of the man , that is , she must chalenge nothing as her owne , but every thing shee seekes or stands for , it is in the name of her husband , therefore whatever thou hast beene , or ever thou hast sought honour to thy selfe , and applause , and to be thought some body in the world , yet now thinke thus with thy selfe , i am the lords now , i must give him all the praise , and cary my selfe so , that all my excellency may reflect upon him . and this also , that we are members , is also argument enough for it . what can the members doe ? there is agility in them to doe many actions , but where have they all their vigour ? is it not from the head ? so all the wit , and learning thou hast , those excellencies thou hast , whence hast thou them ? are they not from christ ? the members doe that they do , but in an instrumentall manner , so dost thou , what ever thou dost . therefore consider this , and say heartily , it is not i that doe this or that , but the grace of god in me , i doe but actus agere , it is the influence of my head ; christ hath wrought it by me , as paul said , that phrase is to be marked which is used in galat. 2. hee that was mighty by peter in the apostleship over the circumcision , was also mighty by me towards the gentiles . the apostle doth not say , that he , or peter was able to doe any thing , but ascribeth all to the lord. so thou shouldest thinke with thy selfe , never say , i have done such a thing , or brought such a thing to passe , or such an excellent performance hath come from me , but say , the lord hath done such a thing by me . in other things you doe it , when you see an instrument well plaid on , you commend not that , but him that useth it : that is the case of every man ; wee are but the lords instruments , he is mighty by us , wee are but acted by the lord. if christ be the head , thou must seeke his glory : this the lord is jealous of sacrilege god , will not take at the hand of any man , he will not be robd of his time , the sabbath or any thing else , but of all other he can least away with this theft , robbing him of his glory , and yet as that is most tender to him , so our fingers are more itching after that . a man is greedy of applause , and if hee looke not narrowly to himselfe , is ready to take the glory to himselfe that belongs to the lord. thou must be the lords glory , but if thou take any to thy selfe , and if thou stand on thy owne bottome , thou art thy owne glory , and not his : therefore above all things take heede of being deceived and found guilty herein . but you will say , how may i come to know it ? first , consider what thy end is in thy actions , whether the demonstration of some gift god hath given thee , or for his glory , and if thou findest not out thy end , yet consider whether in matter or manner of doing , thou dost not steppe out of the way : if not by this , yet consider after the action is done , when any thing is well performed by thee , whether thy heart beginne not to swell in thee , that is , to thinke better of thy selfe than before , that is a signe thou takest something to thy selfe , that belongs to the lord. and when a man takes that to himselfe which is the lords , hee is not the glory of the lord. if not by this , then , lastly , consider whether thou art more troubled for that discredit that comes to thy selfe , or the dishonour that redounds to the lord upon thy miscariage at any time , consider how thou art affected with any thing . one step further you must goe , and that is , not onely to take nothing to your selves , but likewise so behave your selves that you may be an honour to god by shewing forth the graces of christ , that the lord may boast of you , as he did of iob iob. 1. 8. i say thou must cary thy selfe so , as the lord may glory in thee , say to sathan of thee , as he did to him of iob : seeest not such a man in such a towne , in such a place , how zealous he is , how holy ? be not a shame and reproach to him , but a praise : hee lookes for this from his saints , and therefore weares them as signets on his right hand . as great men weare diamonds , and precious stones , and jewels in their eares , about their necks , and in their rings , to adorne and beautifie them : so the servants of the lord , are his jewels that he weares to make him glorious in the eyes of men : great men are known by their iewells , and so is the lord by his saints . therefore it is a great motive to keepe thy selfe unspotted of the world , to cary thy selfe so , that his name may be honoured , and his gospell well spoken of : the glory of christ is engaged in thy cariage , let it be such as becommeth the gospell . againe , if christ be the head of every man , then try and consider from hence what thy condition is . if he be the head of the church , no man within the compasse of the true church , but is a member of christ. consider whether thou be a member of his body , one that is guided by his spirit or no : but how shall we know that ? first by this , thou shalt find the same spirit that is in christ living and breathing in thee ; thou shalt finde the same disposition , and antipathy , and affections to be in thee , that are in him ; abhorring that evill , and cleaving to that good he doth ; for the body of the tree and the branches are not of different natures : therefore consider what similitude is betweene the lord and thee . so soone as thou art a living member , the same spirit is sent into thy heart , and insinuates it selfe into thy soule , and makes it conformable to christ in all things . as the fire insinuates it selfe into the iron , and makes it like it self . he that is in christ , is made a new creature , and partakes of the divine nature , and is like him in all things . but if this be the rule , i feare my condition , for i finde many contrary dispositions in mee to his word , and contrary to christ. answ. thou maist finde many rebellions in thee , and yet the same disposition remaine in thee , that is , in christ. there may be swellings in the members , but yet there is a disposition of health , and strength , and vivacity that weares them out . 1 cor. 6. 15 , 16. know you not that your bodies are members of christ ? shall i then take the members of christ , and make them the members of an harlot ? god forbid , &c. that is , it is impossible it should be so , it is like that speech in rom. 6. 1 , 2. shall wee continue in sinne , &c. how shall wee that are dead &c. live any longer therein ? that is , as it is impossible for him that is dead to sinne , to live therein : so it is impossible for him that is a member of christ , to be made the member of an harlot . why what say you to davids case , that fell into adultery ? answ. though he did , he was not made the member of an harlot . for therefore you shall finde in the 16. verse , bee that is glued , for so the word in the originall signifies , that is , adhereth to an harlot , out of the inward sway of his heart , gives his minde to any sinne , hee cannot be a member of christ : though he that is a member may fall into many sinnes , yet hee is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glued , nor knit to any sinne , for then hee could not be a member of christ : for if hee bee so , hee is of the same spirit or body . now it is impossible to be of the body of christ ; and of a contrary body too . if a man have his heart glued to any sinne , he is not a member of christ , be it a matter of credit , learning , pleasure , or delight , any lust , if thy heart be glued to it , and thou canst not get them asunder , thou art not a member of christ. for they are not wedded to any sin , but there is a divorce between every member of christ and sinne , though they may fall one upon another , and touch each , yet they are of a mouldering nature , they will not cleave together . for he that is of god is in christ , and hath the nature of christ in him , that will not suffer him to sin . as take water and oyle , they may violently be shaken together , and they will seeme to be mixed together , and to be one , but they will not continue so long , there is no coalition , because they are of divers natures ; and the one remaines water still , and the other oyle : so he that is in christ cannot cleave to any sinne , though sin and he may touch sometime , yet they are strangers , they cannot stand together , they cannot cleave one to another . besides , consider the manner of thy obedience , all that are christs , obey him , after that manner that the members doe the head . the headship of christ is not an imaginary thing ; he is not like the politicke head of a body , but he is like a naturall head , that is , there comes a naturall true living influence from christ to his members , that workes upon their hearts and wils , as the head doth on the members . there is a force that infinuates it selfe from christ unto them , that moves them to obedience . members , they are not moved by argumentation , by reasons and arguments , but by a certaine force that comes from the head , and from a propensnesse that is in them : so those that are christs , are not moved by reasons simply to obedience . my meaning is , not that reasons are excluded , for they have motives and arguments to move them as well as others , but that is not all , there is a proclivitive planted in them , that makes them obedient to their head christ iesus . consider those words , rom. 6. 13. wherefore give up your members as weapons of righteousnesse unto god , that is , so soone as a man is dead to sinne and made alive to christ , consider now you are made members of another body , have another head , and therfore as the members are obedient to the head , and ready to doe what ever that will have them do : so be you ready to doe what ever christ commands . as when the head would have a thing done , the members do it willingly without any reluctancy , consider whether thy obedience be of that nature : other men are drawne to it by outward motives from the force of arguments and reasons , but they want this inward propensnesse to bee guided by christ , as the members are guided by the head. lastly , consider whether thou seek thy selfe , or the good and advantage of others . for look what being a man hath , what state or condition in the church , what frame of spirit within , such are his desires . so long as a man is not a member , but alone , so long he seekes the perfection of himselfe , as alone ; but being a member , he seekes his good as he is a fellow member with the rest ; his condition is altered , there comes another spirit into him that gives him the disposition of a member : and the well-being of a member , is not to be alone , but to be knit to the other members , and to be knit together with them to the head. the characters of a member are , first to be sociable , it is not the property of a member to bee alone , if thou bee knit unto christ , thou canst not want fellowship with christians , with the members of christ. as a member of the body , if there be any disjoynture made , it seekes to be knit again : so every one that is a member , cannot endure to want the fellowship of christ ; if a cloud come betwixt christ and him , hee cannot rest till hee be made one with him againe , or of the rest of the saints , which are his fellow members . secondly , another disposition of a member is to be usefull and serviceable to the body and the rest of the members , as the hand , the eye , and the eare , in its place . so it is with every one that is a member of this body , whereas before he sought himselfe , and considered what did redound to himselfe , what profit , or credit , now the case is altered , and his thoughts are , how shall i doe any thing which may glorifie my head , and advantage my fellow members ? how shall i bee usefull to god and man ? lastly , a member is compassionate , hath a fellow-feeling of what befales any of the rest of the members , it weepes with them that weepe &c that is , it useth to bee affected with the good or with the evill , that concernes the body of the church , or any member of it , and this is a natular disposition that followes the nature of all members , and the spirit that is in them . as saint paul sayes , who is offended , and i burne not with griefe and sorrow for it ? i feele twinges when others are hurt . consider how thou art affected with the case of the church , whether thou finde bowels of compassion in thee , and art able to take their cause to heart , and is thy heart stirred in thee , accordingly as thou seest it goe well or ill with the church ? if so , thou hast the dispositions of a member , and then christ is thy head , and all the promises made to the body of christ , the church , belong to thee , otherwise thou hast no interest in him . finis . the table . a acquaintance . acquaintance with god , how it is gotten , part 1 , page , 179. affections . affections moderated by humiliation , 1 , 91 affections what , 1 , 120 affections shew what is our utmost end , 1. 165 affections of gods children resist sin , 1 , 216 affections subiect to christ , 2 , 117 afflict , afflictions . god afflicts his owne people , 1 , 3 afflictions doe not alway follow sin , 1 , 6 examples of gods afflicting his people , 1 , 8 not to thinke strange th t god afflicts his children , 1. 19 god slow to afflict , 1 , 21 god sustaines his people in affliction , ibid , god brings his people thorow affliction , 1 , 25 afflictions needfull , 1 , 29 difference of men in affliction , 1 , 31 afflictions why sent of god , ibid. afflictions removed in due time , 1 , 34 humiliation wrought by afflictions , 1 , 80 to bee humble in afflictions , 1 , 123 to iudge of our state by the issue of afflictions , 1 , 288 in what case god afflicts his people , 1 , 290 apostacy . apostacie , the ground of it , 1 , 90 ashamed . men ashamed of the power of religion , 1 , 60 assurance . assurance not to bee weakned by daily failings , 1 , 122 , 269 avoid . afflictions sent not to be avoided , 1 , 33 b. benefits . consideration of the benefits by christ , what they serve for , 2 , 37 best . subjection to christ , best for us , 2 , 115 blaspheme . god afflicts his people , that his name bee not blasphemed , 1 , 4 boldnesse . boldnesse to got to christ , 2 , 22 c. calling . diligence in our calling , a meanes to humble us , 1 , 130 christ. humiliation makes us cleave to christ , 1 , 88 , 99 the church married to christ , 2 , 1 motives to take christ , 2 , 23 benefits by christ. 2 , 27 impediments that keepe from christ , 2 , 38 church . comfort concerning the afflictions of the church , 1 , 63 choose , choosing . choosing god the way to happinesse , 1 , 42 motives to choose god , 1 , 43 god chooseth his people , 1 , 48 see god , compassion . god hath compassion of his people in affliction 1 , 20 confession . confession of sin required in fasting , 1 , 38 conscience . conscience of good men fight against sinne , 1 , 215 consent . difference in mens consent , 1 , 210 consent in our marriage to christ , 2 , 2 , 12 consent , how it is wrought , 2 , 3 consent , what it is , 2 , 4 caution concerning our consent , 2 , 13 errour in mens consent , 2 , 15 constancy . constancy caused by humiliation , 1 , 73 constancy in good duties , 1 , 129 constancy in fighting against sin , 1 , 218 contempt . want of feare a signe of contempt , 1 , 14 content . contentment wrought by humiliation , 1 , 92 covenant . covenant renewed in fasting . 1. 39 freenesse of gods covenant , 1 , 263 d death . sinne at the last brings forth death . 1 , 285 deferre . dangerous to deferre comming to christ , 2 , 67 discourage . ground not to bee discouraged in afflictions , 1 , 32 difficulty . difficulty of leaving sin , what it should teach us . 1 , 229 difficulty of a christian course , 1 , 230 disobedience . disobedience to all others to obey christ , 1 , 112 e. end. affliction of gods people turned to good in the end , 1 , 26 end of actions double , 1 , 158 to make god our chiefe end , ibid. how to know wee make god our end . 1 , 62 enmity . enmity double . 2 , 69 errour . errour , the cause of it , 2 , 63 excellency . excellency of christ , a motive to take him . 1 , 26 f. fase . hvmiliation makes us seeke gods face , 1 , 87 to seeke gods face , what , 1 , 132 how to know wee seeke gods face . 1 , 155 benefit of seeking gods face , 1 , 183 faith. faith growes from humiliation , 1 , 101 faith what , 1 , 102 impediments to faith , 1 , 268 fast. double performance of a fast , 1 , 38 feare . feare , the nature of it , 1 , 7 feare , the want of it provokes god , 1 , 13 feare of the creature a snare , 1 , 15 feare of god , how to bring our hearts to it , 1 , 16 feare , the object of it . 1 , 138 feare in those that are out of christ , 2 , 25 fellowship . fellowship of the saints . 2 , 97 forgivenesse . means of conveighing forgivenesse 1 , 260. who excluded from the promise of forgivenesse , 1 , 263. promise of forgivenesse brings men to god , 1 273. how to be perswaded of god's readinesse to forgive sins , 1 , 274 danger of refusing the promises of forgivenesse , 1 , 277 g garment . vvedding garment , what , 2 , 21 glory . the wife the glory of the husband , how , 2 , 53 humble men give god glory , 1 , 113 christians , how they are the glory of christ , 1 , 33 god to choose the lord for our god , 1 , 41 grace . grace to be stirred up , 1 , 248 to stirre up grace what , ibid. guide . christ a guide , 2 , 80 how christ guides those that are his , 2 , 119 necessity of christ to bee our guide , 2 , 122 we are unable to guide our selves , 2 , 126 guiding double , 2 , 129 h. hard. two things make the law of christ hard , 2 , 60 hatred . hatred of sin , 1 , 195 hatred of sin what , 1 , 196 head. christ the head of his church , 2 , 78 to choose christ for our head , 2 , 93 heart god fashions the heart of his people in afflictions , 1 , 23 heart to bee kept in good temper , 1 , 40 hardnesse of heart , the cause of it , 1 , 56 searching the heart , a meanes to humble us , 1 , 128 turning to god with the whole heart , 1 , 191 a christian fights against sin with his whole heart , 1 , 215 god softeneth the heart , 2 , 44 helpe . promises of gods helpe , 1 , 57 holinesse . holinesse what , 1 , 150 nature of holinesse , 1 , 151 double holinesse required , 1 , 152 humble , humiliation . to humble our selves after wee have sinned . 1. 53 humiliation double . ibid. 134 way to humiliation . 1 , 55 humiliation wrought by the spirit . 1 , 58 without humiliation no mercy . 1. 66 necessity of humiliation . 1 , 67 69. 75 humiliation what . 1. 77 , 78 116. 121 ingredients in humiliation . 1. 82 difference of humiliation . 1 , 84 two things accompanying humiliation . 1 , 89 ends of humiliation . 1 , 99 meanes of humiliation . 1 , 103 the lord is mercifull to the humble . 1 , 112 meanes to humble the heart . 1 , 128 how to know wee are humbled . 1 , 131 god reveales his secrets to the humble . 1. 136 god leaves sin in men to humble them . 1. 240 all sins forgiven to the humble . 1 , 254 i iealousie . iealousie what . 1 , 4 idlenesse . idlenesse , a sin . 1. 198 illumination . illumination , in turning to god 1 , 192 indeavour . indeavour accepted of god. 1 , 56 inconsideration . inconsideration hinders men from comming to christ. 2 , 53 influence . to draw influence from christ. 2 , 95 ioy. ioy , what . 1 , 43 iudgement . iudgements caused by the sinnes of the saints . 1. 11 iudgements of god of three sorts . 1 , 279 calamities removed in iudgement . 1 , 287 iustice. iustice of god in forgiving sinne . 1 , 259 l law. humiliation wrought by the law. 1 , 79 law what . ibid. vse of preaching the law. 1. 254 liberty . liberty in sin hurtfull . 2 , 32 loose . we loose nothing by subjection to christ. 2 , 94 lord. when our obedience is to the lord. 2 , 110 love. god afflicts his people because he loves them . 1 4 love makes a man humble , 1 , 54 humiliation makes us love god. 1 , 91 love increased by humiliation . 1 , 102 lusting . lusting against sin in the regenerate . 1 , 211 m. marriage . consequents of our marriage with christ. 2. 6 how to know we are married to christ. 2 , 7 measure . to be afflicted in measure , what . 1 , 22 meanes . meanes limitted by the end . 1 , 163 members how to know wee are christs members . 2 , 137 law of the members what . 1 , 226 characters of members of christ. 2 , 140 mercy . humiliation makes men seeke mercy . 1 , 70 humiliation makes men give god the praise of his mercy . 1 , 74 not to forget god in the middest of his mercies . 1 , 172 might . to doe gods worke with all our might . 1 , 166 minde . law of the minde , what . 1 , 209 miracle . the offers of mercy confirmed by miracle . 2 , 42 moderate . god moderates , the afflictions of his people . 1 , 22 mourning . mourning for sinne when it is effectuall . 1 , 118 n. name . the lords name called upon his people . 1 , 47 not to pollute gods name , 1 , 59 nature . sin agreeable to our nature . 1 , 225 nearenesse our nearenesse to god. 1 , 51 necessity . necessity we have of christ. 2 , 23 neede . god afflicts us no more then needs . 2 , 29 negligently . to doe gods worke negligently , what . 1 , 167 o obedience . exhortation to obedience . 1 , 49 obedience from humiliation . 1 , 76 114 faith and obedience goe together . 2 , 100 triall of our estate from our obedience . 2 , 103 obedience universall required . 2 , 107 obedience constant . 2 , 129 obedience to christ , the manner of it . 2 , 139 observation . observation of the manner of sins fighting . 1 , 250 offend . wee must come to god though we have offended him . 1 , 35 omission . sins of omission . 1 , 202 ordinances . the end of gods ordinances . 1 , 221 opinion . what opinion to have of our selves 1 , 155. 156 p. pardon . who beleeve not the offer of pardon . 2 , 39 pardon offered to all . 2 , 43 pardon taken out , what . 2 , 45 the time of offering pardon . 2 , 47 peace . subjection to christ brings peace . 2 , 89 , 92 persecution . god a refuge in persecution . 1 , 184 person . person of christ must first be looked to . 2 , 21 pleasant . sinne hard to be left because it is pleasant . 1 , 224 subjection to christ pleasant . 2 , 88 prayer . prayer a meanes to get the feare of god. 1 , 16 god fits his people to prayer . 1 , 23 humiliation makes a man pray . 1 , 87 want of prayer causeth want of assurance . 1 , 270 priests . humiliation makes us priests to god. 1 , 76 present . presenting sins past , a meanes to humble men . 1 , 104 , 130 god present with them that seeke his face . 1 , 183 men thinke their present condition unalterable . 1 , 292 want of present comforts keepe men from christ. 2 , 61 what christians enjoy by christ for the present . 2 , 64 pride . pride cause of disobedience . 1 , 72 profession . outward profession required . 1 , 62 promise . promise of mercy to whom made . 1 , 119 promises not to be applied without humiliation . 1 , 131 interest in the promises by turning from evill wayes . 1 , 186 promises part of our riches by christ. 2 , 28 profit . obedience to christ for our profit . 2 , 79 , 87 power . power against sin in the regenerate . 1 , 213 power of christ , in mortifying our sinnes . 1 , 235 purpose . good purposes alone insufficient . 1. 222 ground of good purposes in carnall men , 1 , 223 where purposes are sincere , god gives ability . 2 , 47 r. reasons , reasonings . reasons to turne from sin . 1 , 249 false reasonings to be avoided . 1 , 107 rebellion . rebellion must bee left of them that come in to christ. 2 , 46 reconciliation . to be sought in fasting . 1 , 39 refusing . danger in refusing christ. 2 , 34 the greatest sin to refuse christ. 2 , 35 repentance . repentance cures afflictions . 1 , 23 repentance , what should lead us to it . 1 , 37 actuall repentance for the sins of gods children . 1 , 272 relapse . difference in the relapses of the godly , and the wicked . 1 , 196 202 , 205 resisting . difference in the resisting sinne . 1 , 214 resisting of sinne in the wicked . 1 , 236 reward . what use wee may make of promise of reward . 1 , 139 righteousnesse . righteousnesse of christ not valued by unhumbled men . 1 , 71 s. sacrifice . no sacrifice accepted without humiliation , 1 , 75 sanctified , sanctification . god will bee sanctified in those that draw neare him . 1 , 4 humiliation for sanctification . 1 , 100 meanes of sanctification , 1 , 246 saviour . christ is the saviour of his church , 1 , 90 selfe , selves . not to serve our selves , 1 , 50 how a man may seeke and serve himselfe , 1 , 143 , 149 , 160. why we should seek god , and not our selves , 1 , 168 scripture . studying the scripture a means to humble us , 1 , 106 sense . sense of sin necessary , 1 , 98 service . comfort in christs service , 1 , 66 severity . gods severity to wicked men , 1 , 18 sinne. sin great , how , 1 , 194 sin forsaken differently , 1 , 206 sin , ground of forsaking it , 1. 208 sin how taken away , 1 , 271 all calamities from sin , 1 , 279 to see sin in afflictions , 1 , 28 , sin , to see it in it's colours , 11 283 sin , none to be allowed , 2 , 55 selfe-love . motives in scripture from selfe-love , 1 , 143 difference of selfe-love , 1 , 147 sinners . the greatest sinners may come to christ , 2 , 40 , 51. small . small sinnes resisted by the godly , 1 , 217 sorrow . sorrow double , 1 , 93 violent sorrow not alway necessarie , 1 , 94 greatnesse of sorrow , the ground of it , 1 96 sorrow must abide in the heart , 1 , 106 spirit . spirit of god dwels in the humble , 1 , 76 humiliation wrought by the spirit , 1 , 80 , 109 witnesse of the spirit , 2 , 9 , 10 degrees of the witnesse of the spirit , 2 , 11 the worke of the spirit in us , 2 , 18 spring . spring of sin in our nature , 1 , 237 striving . striving against sin , 1 , 241 syncerity . syneerity required in the covenant of grace , 1 , 52 triall of sincerity , 1 , 104 subjection . what kind of subjection we give to christ , 2 , 31 subjection to christ required , 2. 76 subjection what , 2 , 82 motives to subjection , 2 , 85 triall of our subjection , 2 , 99 , 107 exercise of grace brings subjection , 2 , 118 suffer . those that take christ must bee content to suffer , 2 , 57 stubbornnesse stubbornnesse against god dangerous . 2 , 131 t time. danger to neglect the time of pardon , 2 , 48 , 50 truth . truth of god ingaged to forgive sinne , 1 , 256 turne . turning to god how knowne , 1 , 187 motives to turne to god. 1. 188 manner of turning to god , 1 , 191 effects of turning to god , 1 , 194 no duty accepted without turning to god , 1 , 219 turning from evill wayes difficult , 1 , 224 rules of turning from our evill wayes , 1 , 232 meanes of turning , 1 , 242 double way of turning the heart from sinne , 1 , 245 v uaine . the lord doth nothing in vaine . 1 , 288 uertues . definition of morall vertues , 2 , 97 uictory . uictory over sinne in the godly , 1 , 238 vncleannesse , 1 , 201 vnion . vnion with christ by marriage , 2 , 5 , 17 uow . uow , the nature of it , 2 , 131 w. walke . god walkes among his people . 1. 5 washed . how farre the saints are washed . 2. 19 way . evill wayes not left without humiliation . 1. 71 wicked . men ashamed of religion before the wicked . 1. 61 description of wicked men . 1. 264 wise , wisdome . god onely wise . 2. 123 wisdome of god helpes to believe the promises . 1. 258 all wisdome from christ. 1. 124 word . christ hath given his word to receive sinners , 2 , 41 z zeale . zeale not onely wanting , but disgraced . 1 , 12 finis . perlegi has conciones , dignásque judico quae typis mandentur . tho. weekes , r. p. episc. lond. cap. domest . notes, typically marginal, from the original text notes for div a55748-e280 doct. there is a match betweene christ and the church it consisteth in five things . 1 consent of parents . ephes. 1. 2 consent of parties . 1 christs consent . 2 cor. 5. matth. 22. revel . 22. 2 our consent wrought . 1 by discovering our danger . 2 presenting christ. 3 what consent it must bee , 4 vnyon . 5 consequents of it . vse 1. to see that wee have christ himselfe ere we apply his benefits . quest. answ. how to know wee are matched to christ. 1 by christs consent which is accompanied . 1 with the word . mat. 11. 2 cor. 5. 19. 2 the spirit answ. necessity of the witnesse of the spirit . quest. answ. witnesses of the spirit what . rom. 8. 16. quest. answ. every one hath it in some degree rom. 8. 16. acts 23. 11 acts 18. 9. 2 by our owne consent . caution . our consent must not be . 1 onely in extremity . 2 not for a fit . 3 in good moodes . 4 hereafter . errours in mens consent . 1 in the person . 2 vvhen we take not the lord alone . 3 imperfect consent . 3 way to know wee are matched to christ by our union . by the spirit . rom. 8. gal , 5. the worke of the spirit in us . 4 vvay by sanctification . how far the saints are washed . 2 cor. 11. 3 , 4. 5 the wedding garment . matth. 22. wedding garment what ▪ quest. ans. 1. marriage affection what ? 1 to prefer christ. 2 to looke to his person . 3 boldnesse . 4 spirituall graces . vse 2. to perswade , men to take christ. motives . i our necessity of him . deut. 21. 1 our debt simile . a poverty . revel . 3. object . answ. though a man in debt be not imprisoned , hee is in feare . heb. 2. 14 : quest. answ. no baile or escape from this danger . 1 cor. 1. 30. 2 motive . the excelency of christ. 1 himselfe and his attributes . 2 what we have by him . 1 our immunity . luke 1. 74. 2 priviledges and riches . 1 in promise . 2 in possession . 1 cor. 3. ult . 3 the life we shall leade with him . object . answ. vvhat kind of subjection we are in to christ. object . answ. liberty in evill hurtfull . simile . rom. 7. 3 motive , the danger of refusing . refusing christ , the greatest sin . rom. 2. 4. 6. ioh. 1. the greatest sin of the iewes , and had the greatest punishment . 1 the wrath of god hath beene on them longest for it . 2 their nation is dispersed . object . the consideration of the benefits by christ , serve . ans. 1 to leade us to match with him . 2 to make us more willing . 3 impediments that hinder from christ. 3 sorts of men . 1 2. 3. 1 2 those that will not beleeve pardon . quest. answ. christ willing to receive great sinners . deut. 21. 1 he hath given his word for it . rom. 4. 5. 2 confirmed it by miracle . mat. 4. 23. pardon offered to all . object . answ. no sinne excepted . ob. answ. god can soften the heart . he that comes in to christ must 1 take out his pardon . to take out the pardon what . 2 he must be no longer a rebell . quest. answ. if the purpose be sincere god will give ability . ezech. 36. 3 the time of the pardon . quest. ans. 1 the time of life . 2 the time of the offer . quest. a time only knowne to the lord. answ. 2 cor 6. 2. heb. 3. instances of some that lost this time gen. 4. caine. saul . the iewes act. 13. 40 capernaum to take heed of neglecting this time . heb. 3. object . answ. that god is ready to receive sinners . 1. he hath declared it . 2. he intreats it . 2 cor. 5. 19. 3. commands it . 1 ioh. 1. 3. 4. threatens if we come not in nothing required but sincerity . 3 those that beleive but will not come in . i hinderance inconsideration . deut. 32. 27 2 me thinke their estate good enough . gal. 5. 24 2. cor. 5. 17. iam. 2. 10 ezek. 18. 10 he that allowes himselfe in the least sin , is not matched to christ object . 3 impediment , the crosses that follow . answ. those that have christ must be content to suffer . rom. 8. 17 object . ans. these seaming hard conditions are easie . 2 things make the law of christ hard . 1 contrariety 2 disproportion . rom. 7. ob. 4 impediment , we have little for the present . ans. why christ makes us stay . iames 1. 12 cause of all error . 2 pet. 1. 5. 2. cor. 4. 17. 18. christians enjoy more then worldlings for the present . mar. 10. 29. 30. 2 cor. 6. 10. object . answ. psa. 17. 14. 5. imped . the heart is set to match with others . comfort in christs service . reward of it . 6 imped . we will not match yet . 7 impediment . men doe nor like christ. enmitie . double . digression to the sacrament . notes for div a55748-e6300 scope , gen. 3. 16. 1 2 3 doct. every one that takes christ ought to be subject and it is best for him . 2 1 cor. 7. 23. 1 best for men to take christ. reas. 1 he is a head 1 he is their soveraigne 2 a head of preeminence . col. 1 18. 19 3. for their profit . ephes. 1. ult . 4 their guide 2 reas. he is the saviour of his church . his commandements for our good . deut. 10. 13 vse . to exhort to come in to christ. 1 subjection what . 1 to a superiour willingly . 2 we must be subject unto . 1 the counsel of christ. 2 cor. 10. 5. pro. 23. 4. 2. his commands . 3. his providence . motives to this subjection . 1 from the nature of subjection . eccles. 10. 5. 6. 2 who we are subject unto . 1 one that is able to do us good . 2 he is able to do us much hurt 1 pet. 5. 6 3 his munificence . 3 motive from our selves . it is pleasant . 1 it is agreeable to the soule . 2 it brings peace . psal. 133. 1. gal. 6. 16. 3 it brings christ into the soule . doct. christ is the head and saviour of his church and every member . 1 cor. 11. 3. 1 2 3 4 1 eph. 1. 22. 2 col. 1. 18. 3 eph. 1. 23. vse 1. to be obedient to christ as a head . isay , 9. 6. col. 1. all things to be done by rule . object . ans. it brings peace . isay , 9. 7. vse 2. to choose . christ for a head . col 2. 10 ioh 1. 12. quest : answ. god supplies what . we loose for him . phil. 2. mat. 10. luk. 10. vse 3. to draw influence from him . ephes. 4. 15 , 16. 2 to grow up in christ. definition of morall vertue . 1 to keep the heart nigh christ. 2 fellowship with the saints . 3 sinewes by which grace is conveyed . 4 a nutritive facultie in christs members . how this faculty is weakened . 4 vse . to know if we be in christ by our subjection . rom. 2. isay. 1. 19● faith and obedience goe together . act. 20. 21 ▪ 2 cor. 8. 12. 1 cor. 9. tryall is from obedience . it is the end of preaching . the end of every grace . so much obedience so much grace . spira . comfort from obedience . quest. tryall of sincerity . 1 looking to every command . 2 thes. 1. 7. what subjection is meant . 2 sam. 3. 16 why universall obedience is required . iam. 2. 10. 2 tryall in the manner of our subjection . iob. 2. 10 , 3 as to the lord. quest. answ. when our obedience is to the lord. 4 rule . 5 rule . quest. answ. helps to this duty . 1 to observe therebellion of the flesh . 2. to be convinced of the convenience of it . 2 cor. 10. 3. labour to bring the affections to obey . heb. 5. 14. iam. 1. 2. object . ans. he. 5. 11 , 12 , 13. vse . 2. to shew our priviledge by christ as a head . how christ guides us . 1 2 3 4 1 sam. 23. 1 cor. 1. 30. isay. 9. 6. ioh. 4. 25. 1 tim. 1. god only wise . 1 sam. 23. 11. 13. object . answ. naturall wisdome from christ. 2 tim. 2. 7. dan. 5. 23. quest. ans. how to get wisdome from god. iam. 1. 5. 1 see the want of it . 1 cor. 3. 18. psal. 25. 9. 2 beg it of god. 3 aske in faith . iam. 1. 6. 2 chron. 14. 11. isay , 7. 4 labour to please god. ier. 42. 20. pro. 4. 6. psal. 23. 3. psal. 25. 5. 5 get a teachable heart . gen. 16. 18. vse . 3. to give glory to christ. 1 ▪ cor. 11. 7. vse . 4. to trie if we be members of christ. 1 quest. ans. 1 cor. 6. 15 , 16. rom. 6. 1 , 〈◊〉 , characters of a member . 1 2 3. sun-beams of gospel-light shining clearly from severall texts of scripture, opened and applyed. 1. a heavemly [sic] treatise of the devine love of christ. 2. the christians freedome. 3. the deformed forme of a formall profession. 4. christs fulnesse, and mans emptinesse. by john preston, doctor in divinity, chaplaine in ordinary to king james, mr. of emmanuel colledge in cambridge, and sometimes preacher at lincolnes inne. preston, john, 1587-1628. 1644 approx. 269 kb of xml-encoded text transcribed from 96 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a55754 wing p3307a estc r219005 99830545 99830545 34997 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a55754) transcribed from: (early english books online ; image set 34997) images scanned from microfilm: (early english books, 1641-1700 ; 2075:12) sun-beams of gospel-light shining clearly from severall texts of scripture, opened and applyed. 1. a heavemly [sic] treatise of the devine love of christ. 2. the christians freedome. 3. the deformed forme of a formall profession. 4. christs fulnesse, and mans emptinesse. by john preston, doctor in divinity, chaplaine in ordinary to king james, mr. of emmanuel colledge in cambridge, and sometimes preacher at lincolnes inne. preston, john, 1587-1628. preston, john, 1587-1628. two treatises, viz. the christian freedome, and the deformed forme of a formall profession. preston, john, 1587-1628. plenitudo fontis, or, christ's fulnesse and man's emptinesse. [16], 55, 58-94, [6], 28, [2], 20, [4], 18 p. printed for john stafford, and are to be sold in blacke horse alley, london : 1644. each text has a separate dated title page, register and pagination; "two treatises, viz. the christian freedome, and the deformed forme of a formall profession" and "plenitudo fontis: or, christ's fulness, and man's emptinesse" were also published separately cf. wing (2nd. ed.) p3304a and p3308. text is continuous despite pagination. signatures: a-n⁴ o² ² [a]-g⁴ ² h1 ³a-b⁴ ³c⁴ [-² a4, ³c4]. reproduction of the original in the dr. williams' library, london. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and 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accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christian literature -early works to 1800. 2004-04 tcp assigned for keying and markup 2004-04 apex covantage keyed and coded from proquest page images 2004-06 judith siefring sampled and proofread 2004-06 judith siefring text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion svn-beams of gospel-light , shining clearly from severall texts of scripture , opened and applyed . 1. a heavemly treatise of the devine love of christ. 2. the christians freedome . 3. the deformed forme of a formall profession . 4. christs fulnesse , and mans emptinesse . by iohn preston , doctor in divinity , chaplaine in ordinary to king iames , mr. of emanuel colledge in cambridge , and sometimes preacher at lincolnes inne . london , printed for iohn stafford , and are to be sold in bracke horse alley , 1644. a heavenly treatise of the divine love of christ . shewing , 1. the motives 2. the meanes 3. the markes 4. the kindes thereof . delivered in five sermons , by iohn preston , doctor in divinity , chaplane in ordinary to his majestie ; master of emanuel colledge in cambridge , and sometimes preacher at lincolnes inne . matth . 22. 37 , 38. this is the first , and great commandement : thou shalt love the lord thy god with all thy heart . london , printed by thomas paine , for iohn stafford , in chancery lane , over against the roules . anno dom. 1640. the names of doctor iohn preston his severall treatises . 1. a treatise of the attributes of god containing 17. sermons upon divers texts . 2. foure treatises viz. 1. a remedy against covetousnesse upon coloss. 3. 5. 2. an elegant and lively description of spirituall life and death upon iohn 5. 25. 3. the doctrine of selfe dentall , upon luke 9. 23. 4. a treatise of the sacrament , upon 〈◊〉 ioh. 5. 14. 3. the saints daily exercise , or a treatise of prayer upon 1 thess. 5. 17. 4. the new covenant in 14. sermons , upon gen. 17. 1 , 2. unto which is added 4. sermons upon eccles. 9. 1 , 2. 11. 12. 5. the saints qualification , containing , viz. 1. a treatise of humiliation in 10. sermons , the first 9 upon romans 1. 18. the tenth preached before the common house of parliament upon numb . 25. 10 , 11. 2. of sanctification or the new creature in 9. sermons upon 2 cor. 5. 17. 3. of communion with christ in the sacrament in 3. sermons upon 1 cor. 10. 16. 6. the doctrine of the saints infirmities upon 2 chron. 30. 18 , 19 , 20. 7. the brestplate of faith and love , containing 18. sermons upon three severall texts , viz. revel . 1. 17. 1 thes. 1. 3. gal. 5. 6. 8. five sermons preached before his majestie , viz. 1. the new life , upon 1 iohn 5. 15. 2. a sensible demonstration of the diety , upon esay 64. 4. 3. of exact walking , upon ephe. 5. 15. 4. the pillar and ground of truth , upon 1 tim. 3. 15. 5. sam. support of sorrowfull sinners upon 1 sam. 12. 20. 21 , 22. 9. two treatises of mortification , and humiliation , upon col. 3. 5. ephes. 2. 1 , 2 , 3. together with the livelesse life , a treatise of vivisication . 10. his remaines , containing 3. excellent treatises , viz. 1. iudas's repentance . 2. the saints spirituall strength . 3 pauls conversion . 11. the golden scepter , with the churches marriage , being three treatises in one volume . 12. the fulnesse of christ , upon iohn 1. 16. 13. a heavenly treatise of the divine love of christ , in five sermons , upon 1 cor. 16. 22. a briefe collection of the principall heads of these five insuing sermons . sermon the first . the explanation of the two words , anathema , and maranatha fol. 2. doctrine 1. that to love the lord iesus , is so necessarily required of us , that he is worthy to be accursed that doth it not . fol. 3. what loue is in g 〈…〉 ill . ibid. how this love dot 〈…〉 w it selfe . ibid. five kindes of love. 4. three qualities of love . 5. what this love of the lord iesus is , it is a holy disposition , arising from faith , whereby me cleave unto the lord iesus christ ; with full purpose of heart to serve and please him in all things . 8 five reasons why they are worthy to be cursed that love not the lord iesus 11. 12 vse 1. it is a great sinne not to love the lord iesus christ. 12 an objection answered . 14 five true signes of this love of the lord iesus . 15 sermon the second . vse 2. try whether , what you doe is out of love. 19 five notes of tryall of this love of the lord iesus . 21 sixe objections answered . 30 , 31 , 32. sermon the third . five notes more of the triall of the love of the lord iesus christ. 37 divers objections therein answered . 38 vse 3. to humble our selves for want of that love. 33 eight reasons why wee ought to love the lord iesus . 44 divers objections thereunto answered . 45 , 46 , 47 , 48 , 49. the fourth sermon . vse 4. the 4. vse is , to exhort us to love the lord iesus . 53 five advantages which doe arise from the lord iesus . 54 foure meanes to be used , to strengthen our love in the lord iesus . 60 diverse objections therein answered . 61 , to 67. sermon the fift . the kindes of love that the lord accepts . 73 divers objections thereto answered . 75. 76 wherein grounded love doth stand . 77 the object on whom our love is to be set . 79 of the curse of those that love not the lord iesus . 82 three objections answered . 83. 84. 85. 86. a soliloquy of the devout soule to christ , panting after the love of the lord iesus . 89. to the reader of these pious and plaine sermons , grace and peace . christian reader , it was an old complaint of an heathen , that the noise of the old philosophers opinions did hinder their dung-hill gods from hearing their prayers : and it is no very new complaint of a christian , that the many idle subtleties of the schoole have so drawn up divinity to the highest pegge of a curious mind , that it hinders the heart from moulding it into prayers and practice . this grave and serious divine , whose living sermons are here commended to thee when hee is dead , saw it with both eyes . therefore though he was no small master in subtleties , yet all his thoughts were bent to draw them downe from the floating braine , to the feeling heart ; that his hearers might be better brought to know and doe . as this hath been his course in all his writings before extant ; so is it in this , that now comes to thy hands . how might he have hid himselfe in the thornes of speculation ? how high might hee have flowne in the curious extracts of every word of this text ? but he , that delighted to speake ten words to edification , rather then ten thousand that could not pierce every ordinary braine , contented himselfe to fill up deepe foards to make them passable , and to wade the sweete and shallow streames of the love of the lord iesus . he might , from hence , have set himselfe upon the mount of cursings , and showred downe worse then fire and brimstone upon delinquents : but the meeknesse of his spirit carries him up to the mount of blessings , to learne good soules through death to finde life , through threatnings to meete with comforts . hee , being lifted up by the divine love of christ , doth describe love , and our love to christ : he soares to the equity , and necessity of it : he rests not before he have given you the meanes , motives , markes , gaines qualifications , and obiects of this love . how faine would he have thee love the lord iesus , that thou maiest avoid the curse , and enioy the blessing ! hee knew nothing more necessary for a good christian then this love . first , he must be a christian by faith ; next , hee must live a christian by faith and love too : hee can doe neither without the love of christ to him ; and this hee can not have but in his time : hee shall have faith in christ , and love to the lord iesus . there is neither thing , nor love in all the world more comfortable to a good man then this : sinne presseth hard downe , and pulls him back from heaven ; satan baites both the hands , and hookes of the world , prosperity , and adversity , to entangle him ; death brings him downe to the bed of darkenesse , the land of oblivion , and laies him up as a despised lumpe : but if hee have this love , when all vanishing bubbles flie away ; this mounts him up into the bosome of god. as water , be it conveyed in pipes never so low , yet in the same pipes it will rise up as high as the spring head : so this love springing from the bosome of god , though it bee shed abroad , and runne through the channels of our hearts on earth , yet with a willing motion it mounts up to christ againe , and carrieth us along with it in despite of stormes . where we love , we live : where wee love , we desire to be ; and god hath so ordered , that this appetite shall not be in vaine . and as for other loves , see whether the love of the lord iesus doe not surpasse them all love other things , and yet often they slide away from thee , so that in them thou hast but a momentany joy : but love thy lord , and , doing so he he abides with thee for ever , and is to thee a spring of everlasting joy . love other things , and they cannot know the sincerity of thy heart , how much , and in what manner and measure thou lovest them : but love thy lord , and hee knowes better the love of thy heart then thy selfe : thou maist say unto him , as did peter , thou knowest all things , thou knowest that i love thee ; and shalt find entertainment answerable . love other things , and thou hast vexing care over them , both about their gaining , keeping , and losing : but love thy lord , and thy care is sweete for him ; yea , he careth for thee in all thy wayes . thou canst lose nothing by it , no not thy heart , which though it goe out to him , and he keepes it , yet hee gives it to thee againe , and that better then it was , to comfort thee in thy whole course . love other things , and thou findest not them at all times , nor so often as thou wouldest : when thou hast need thou canst not speake to them so often as thou wouldst , neither doe they harken to thy words as thou couldst wish : but love thy lord , and hee is with thee alwaies to the end of the world : thou maiest speake to him at any time , by night , or by day ; he heareth thee at all times , and gives thee thy hearts desires . love other things , and thou canst not know their secrets ; there may bee something in them which may bee vexations unto thee in the issue ; there may lye a snake under the greene grasse , a filthy loade under a sweet flower , and a worme in the heart of a defired apple . but love thy lord , and he will reveale the mystery of godlinesse , and his hidden secrets of truth unto thee according to his word ; yea , thou shalt see that nothing but that which is glorious in it self , and good for thee , is either in him , or about him . love other things , and they put thee to many a trouble ; they hinder thee in thy prayers , and all thy service to god , because thou dost alwaies think , and dote upon them : but love thy lord , and hee bringeth into thy heart and conseience , peace which passeth all understanding . the more thou lovest him when thou prayest , the more hee gives thee to thy selfe ; yea , the more he gives thee to himselfe , and fills thee with holy comfort . love othe● things , and they are without thee still ; thou canst never bring them to any more intimate communion , save that which is common to thee with epicures : but love thy lord , and he dwelleth in thee , and thou in him , for he is love. love other things , and they seeke at thy hands a profit and gaine to themselves , or else they perish in thy love . they will take advantage upon thy love to worke upon thee for their owne perfections : but love thy lord , and hee seekes thy profit and perfection : he alwaies endures to glorifie himselfe in doing thee good . love other things , and most times they will deceive thee , they are often lyars , variable , and inconstant : but love thy lord , and thou shalt be assured : hee is most true , and unchangeable , and thou maist build upon him , that hee will not faile thee nor forsake thee . love other things , and ofttimes they cause griefe and heavinesse , and so doe highly displease thee : but love thy lord , and it banisheth feare and sad confusion of face , because thou canst see nothing in him that can displease thee . lastly , love other things , and thou knowest not assuredly whether thou art loved of them again : but love thy lord , and thou maist bee assured that he answereth thee with the same ; yea , with better ; for hee cannot but love a blessed child of the begetting of his owne will. by how much more excellent this love is then the love of all things else , by so much the more must thou presse to enjoy and practice it . every thing naturally desires that which is best for it . if it have it not , it is from the errour about the object , or the miscariage of the appetite . that therefore thou maiest faile in neither , but mayest have the best object , and the best appetite cleared from clouds of ignorance and sin unto thee , these five sermons of an experienced master in israel are tendred unto thee . if thou reapest benefit by them , give glory to god , who would not have this lampe of love kept under a bushel , and buried in oblivion . if thou receivest the least encouragement , from these foregoing lines , to make use of this light , know that they proceede from the love of thee in christ , in him , who desires thy prayers , that hee may love the lord iesus both in life and death . farewell . a heavenly treatise of divine love . sermon i. 1 cor. 16. 22. if any man love not the lord iesus christ , let him bee anathema , maranatha , let him bee had in execration , or let him be excommunicated unto the death . these words have little dependance on the words before going ; which are these , the salutation of me paul with my owne hands . it was the custome of the apostle , that the church might not deceived with counterfeit epistles to set his name to those hee wrote : and that he would not doe alone , but did alwayes adde some gracious sentence , as commonly this , the grace of our lord iesus christ be with you all . and there he addes that sentence , which so suits with the spirit and mind of s. paul , that it might easily shew it to be s. pauls epistle ; a man so abounding in the love of the lord , as hee is zealous against such as love him not . we shall finde , in al s. pauls preaching , that faith and love , were that which he drave at ; those two roots , those two pillars on which the church is built , from whence all the rest flow : hereby teaching ministers what they should beat at , what should bee their aime : a●d so people are taught hence what to doe : they must water these two roots well , and then the branches will flourish . our wisedome should bee to looke to these ; for these being strong , all will be strong : if these bee weake , all will be weake if any man love not the lord iesus , let him bee had in execration ; yea , accursed unto the death . his scope is to commend love to the corinthians . if i should cast about me to commend some speciall thing unto you now at the closing up of my epistle , i know nothing better then this love of the lord iesus . and there are two reasons why you should love him , first ye were in a miserable and accursed condition if you doe it not . and the second is from the object you are to love , he is the lord and so may well challenge your love ; iesus your saviour , and so hath well deserved it : so that we have here an exhortation , and two reasons of it . the words have little difficulty . somewhat i will say of the two words in the originall anathema & maranatha . the word anathema signifies the separatiō of a thing unto destruction . maranatha is a syrian word , signifying cursing ; takē from the hebrew root , and signifies more then anathema . the apostle doubles this curse to shew the greatnes of the punishment it is a great punishment which he would expresse in two languages . the generall doctrine we will observe from these words , is this , that to love the lord iesus is so necessarily required of us , that hee is worthy to be cursed that doth it not . sometimes in scripture the promise is made to faith , sometimes to repentance , sometimes to love . love is so required , that without it , a man is worthy to be accursed ; yea , and shall be cursed . i will but open and apply this ; not standing to prove it . and first , i will shew what love is in generall : secondly , what this love of the lord iesus is ; to shew which there will bee showne how it is wrought : and thirdly , how they come to bee worthy to be accursed , that love him not . and first for the first . love is among the affections , which are planted in the will ; and it may be described thus , it is a disposition of the will and heart of man , whereby it turnes and inclines to some good , which it apprehends to bee agreeable to its owne nature . the will is carried to nothing , but that which is apprehended to bee good . now this love is a principall act of the will : and it must bee an agreeable good to him , whose will inclines unto it ; for an envyous man may confesse the excellencies of another man , but hee hates them ; he suffers by them ; they seeme not to be an agreeable good to him . and this may bee illustrated by the contrary . hate is that whereby a man turnes from a thing which he apprehends contrary to himselfe . this love shews it selfe in two effects : first , it desires the preservation of what it loves , that it may be kept safe : secondly , it desires vnion with it , that they may draw neerer one to another . that you love , which you desire may bee yours , with which you desire conjunction : now sometimes a thing may bee neerer , sometimes too far off ; therefore it desires such a neerenesse as may stand with its convenience . and this is common to all love ; if you love a glasse , you will take care that it bee kept cleane , and whole , and for your use : so , if you love a horse , you will take care that he bee well , and in good case , and that he be yours . the same we see in the love of a father to his sonne , of one friend to another . this is the nature of love. now hate contrariwise , desires the destruction of that which is hated , that it may bee taken out of the world ; and if that cannot bee , it desires separation from it , as far as may bee . and thus you have seene the nature of love in generall . now there are divers kindes of love : there is a love of pitty , whē you desire the preservation of a mans person , and the removing of some ill quality ; as , our saviour mourned in spirit , for the hardnesse of their hearts ; hee did pitty them , and yet was angry with their sinne . there is a love of desire , when a thing is dered to bee kept safe for our use : and this is for the inferiour faculties , as the sigh loves a pleasant object should be continued . there is a love of complacence , when wee looke on a thing , in which all the faculties are pleased ; not onely the inferiour , but the superiour , as the minde and the will. there is a love of friendship , when a man loves where he is loved again , when love is reciprocall ; there is an intercourse of love. there is a love of dependance , when wee love him on whom we depend ; and thus we love god , when wee looke upon him , as on whom all our good depends : so that we love him more than our selvs , because our good depends upon him , more than on our selves . wee will adde the qualities of love ; there is a naturall love , planted in us by nature : as the of parents to their children , of one man to another : this love is indifferent , not good in it selfe ; good no otherwise , than directed on a good object . there is a sinfull love , arising from sinfull habits , which seeke things convenient to it . as nothing is better than love on a right object , so nothing worse than love on a wrong object . as naturall love puts us in the condition men : so this sinfull love makes men worse than beasts , and equals them with the divell . there is a spirituall love , arising out of holy qualities , which seekes an object agreeable to it . and this makes a man above a man , and in some sort equall with the angels . men are as they love . god judges us by our affections , wee are judged by what we love . he that loves wickednesse , is truly a wicked man ; he that loves holinesse , is truely holy . this foundation that wee have laid , though it may seeme somewhat remote , yet ye shall find it of use to hold up this building , before wee have done with the point . the s●cond thing that wee have to declare , is , what this love of the lord iesus is . now the best way to shew what this is , is to shew how it is wrought : now for the working of it , there must be two antecedent things which must make way for it ; and they are humiliation and faith : for every one beleeves not this to bee needfull ; and if they doe beleeve it , yet they may bee opposite to it , because it is not agreeable to their nature , that a man must be broken so , and moulded again , before hee can have this love which is wrought by humiliation and faith. and they are wrought on this manner , when we preach the gospell , and offer iesus christ unto you : for the duty of a minister , is nothing but this , to offer iesus christ himselfe unto the world . to us a child is borne ; to us a sonne is given : for , unto you is borne a saviour , that is , christ the lord. this is the summe of the gospell ; this is the newes which we bring : god hath given us his sonne ; wee offer you not forgivenesse of sinne , but the lord iesus . and when he hath given us him , will hee not with him give us all things also ? christ must first bee given , and when you have him , you shall have all : in him are the promises , yea and amen . first have christ , and then the promises belong unto you , not before . the gospell is no●hing but this ; we are to manifest , that god the father is willing to give you his sonne . we are his spokesmen , to beseech you to take him , that you would take him as your husband , to be ruled by him : none , before you are humbled , can marry you to christ. you must bee divorced from all other things , and beleeve that christ will take you ; and this is faith , the other humiliation . and then when you can receive him , you will love him . now when we preach thus unto the world , what answere doe wee finde ? why , there are some that will not beleeve that there is such a lord : and then our worke is to perswade , that christ is such a lord ; and this was the apostles worke , and theirs at the beginning . but when wee intreat you to take christ for your lord , your answer is , as theirs who were invited to the feast . this , and this excuse they have to hinder them , to beleeve , that a christ is propounded , and men regard him not , they will not looke after him . now , that christ may be received , there is required humiliation and faith : humiliation opens their eyes , by the law , and spirit of bondage , that they see themselves miserable men , men condemned to dye . now when god hath discovered our misery unto us , and wee rightly apprehend what our estates are , then we beginne to looke on christ as a condemned malefactour on his pardon ; as a captaine on him that comes to redeeme him ; as a widdow that thought she should live well enough alone , but now when all her goods as seized upon , and they are now to carry her to prison , would bee content if any one would marry her . when a man shall see what hee is without christ , one that is condemned , that must perish if hee have him not ; then he lookes on christ , as upon one most desirable , to prize him , to thirst for him ; and if hee know that christ will then receive him , oh then he cannot but love him ; for love ( as hath beene said ) is to a good apprehended ; fit for us . now without this , wee will thinke of christ , as if wee might bee well enough without him : but when the heart is thus prepared by humiliatiō , oh that all the world would vanish for christ ! then comes the gospel , and tels us that christ is willing to take us , to redeeme us , to be ours . and then when we take him , the match is made up : and thence arises this conjugall love. the apostle praies for the ephesians , that christ may dwell in their hearts by faith , ephes. 3. to unite them to christ , to marry him ; then presently it follovvs , that ye may bee rooted and grounded in love : so that love followes this , and not a flash , but it rootes us in love. the act of justifying faith , is the taking of christ for rest . now when yee have taken him thus , then you will love him , and then all that followes will be effects of this love : so that this love of the lord iesus , is this ; to wit , a holy disposition , arising from faith , whereby wee cleave unto the lord iesus christ , with full purpose of heart , to serve and please him in all things . whereby wee cleave to him . love inclines , and knits our hearts to him , as it did davids to ionathans . and so barnabas exhorted them to cleave unto the lord with full purpose of heart , act. 11. neither is this idle ; but makes a man desirous to please the lord in all things . a man is saide to love the lord , when out of a perswasion that christ is most desirable , and willing to receive him , hee cleaves to the lord with a desire to serve and please him in all thinges . faith that begets love , is not onely a perswasion that the lord will be mercifull , and forgive us : ( for a prisoner may see the iudge willing to pardon him , and perswade himselfe that hee shall be pardoned , and yet love not the iudge , because hee lookes not on the iudge , as on an amiable person , ) but a receiving and resting upon his amiablenesse . there is another affection ; when the heart is so framed , it apprehends christ for its onely good , its happinesse . faith is not onely an act of the minde , to beleeve that god will pardon us ; but of the will and heart also , to take christ for our husband ; so that all the parts of the heart are inclined and bent after hem . if you beleeve with all your heart , saith philip to the eunuch , act. 8. if a spouse should see one willing to have her , that is not enough to make up the match ; she may not thinke him fit , shee may bee unwilling . but suppose there bee one that shee loves above all , whom she thinkes to bee most fit for her , yea she thinkes she shall bee undone if she have him not : but yet she is not sure that hee will have her , but thinkes it is very probable that hee may be induced unto it . so this is faith , when a man sees christ onely worth his love , he would gladly bee divorced from all , so that he might have christ oh he cannot bee without him , yet there is somewhat betwixt them , he cannot firmly beleeve that christ loves him , but yet doth not thinke that hee is wholly averse from him . though thy perswasion bee not full , yet if you have this thirst and desire , this hungering after christ , you may bee comforted . this shuts out such as have a perswasion of the pardon of their sinnes , and yet have not this love , this prizing , this desiring after christ ; and takes in such as doe thus love and prize him , yet finde not that full perswasion of his love ; so that this love is that which follows humiliation and faith , the breaking of the heart , and the moulding of it up againe : when wee see our need of him , and his willingnesse to receive us , then wee will take him , which cannot bee without this love to him . now wee come to the third thing , the reasons why they are worthy to bee accursed unto the death that love not the lord iesus . this may seeme strange and harsh . what then becomes of all unregenerated men ? the apostle meanes , sure , such as continue in their not loving the lord , or such as have sinned against the holy ghost . but the former sence i take to bee the best , neither is this any strange thing : for it is one part of the gospel . there are two parts of the gospel , if you beleeve , you shal be saved ; if you beleeve not , you shal be damned . sometimes it is if you repent you shal be saved ; or if you doe not you shall perish , so if you love you shal be saved ; if you love not , you shal be accursed : now why should hee pitch on such a frame of words to expresse their condition ? because when christ shall come and bee a suter to us , when he shall woe us , and offer himselfe to us , and wee will have none of him , then the sonne waxes angry . when he shall offer himselfe unto us , and none will kisse him , then hee waxes angry unto the death , and they perish in the way . the greatest love not answered , turnes to the greatest hatred : so when the father sent to call them to the feast that were invited , and they refused it , this made him wrath ; when wee shall come to preach christ to men , when this light hid from the beginning of the world shall shine , and you shall despise it and contemne it , know that now is the axe laid to the roote of the tree . god will beare it at your hands no longer . now if a man will not love the lord iesus , let him be had in execration , yea let him bee accursed unto the death . if a man did not keepe the law , he was to be cursed , now there was a double keeping of the law : a legall , which answeres the exact rigour of the law ; an evangelicall , which is an earnest endeavouring to keepe the law , and to make a mans heart as perfect as may be . now there being more mercy in this , there is a greater curse on the breach of it . now love is the fulfilling of the law ; and not to love the lord , is , not to keepe the law , and therefore the curse follows it . if a man love not the lord iesus , it is because he loves something better than him . it may be you love your wealth more than christ : and are you not worthy to be cursed for it ? it may be you are lovers of pleasure more than of god , and doth not this deserve a curse ? it may bee you love the praise of men , before that of god ; and is not this to bee accursed ? adultery was punished with death ; and what punishment then is enough for the going a whoring from such a god , after such vanties ? againe , cursing belongs to hypocrites ; woe be unto you seribes and pharisees , hypocrites , matthew 23. now , what a man doth not out of love , is done out of hypocrisie ; which is , to doe the outward action without the inward affection : as counterfeit gold hath the same stamp and colour with true gold . but as wee cast away counterfeit silver and gold , set it apart to destruction , nayling them up , that they may bee knowne , so will god deale with such as serve him outwardly , without this love to him . love is that which commands all in a man. it is as the rudder to a shippe ; all followes love . when a man love not the lord , all go's from him . now when the whole man shall go from the lord , is not such a one worthy to bee cursed , yea to bee had in execration to the death ? if this love of the lord be so necessary , then see what a sinne it is , what an execrable thing it is , not to love the lord ; and what you are to thinke of your selves , if you love not the lord. when iesus christ shall bee propounded unto men , and this light is great , but men do● resist it , and not embrace the lord : when we see this , we should have such a spirit as paul , ( for this was out of the abundance of his zeale ) wee should , i say , bee stirred against such with an holy indignation , act. 17. doe not i hate those that hate thee ? psal. 139. yea i hate them with a perfect hate . this thou hast , that thou hatest the workes of the nicholaitans , which thing also i hate , revelations 2. and this was a signe of lots sincerity , that his righteous soule was grieved , and vexed with the uncleane conversation of the sodomites , 2 peter 2. if you can see christ scorned and re jected , and his word slighted , and his bloud trampled on , and you your selves are not moved with it , you are not of pauls spirit , who speaking of some , whose god was their belly , whose glory was their shame ; of whom ( saith hee ) i have told you often , and now tell you weeping , that they are the enemies of the crosse of christ , philip , 3. whence came this , but out of the abundance of his love to christ , and mankinde ? i wish yee would all looke to your selves , whether you are in this number or not , of those that love not the lord. this is such a sinne , as the curse is doubled upon it : and the punishment is but to shew the measure of the sinne . hee thunders not out his curse against him that opposeth the lord , or resisteth him , but against him that loveth not the lord. the apostle , as moses , gets him up to the mount ebal ; and whom doth he curse ? even all such as love not the lord iesus . this doctrine throughly considered , may let in a crevice of light to thee , that now thou maist looke on thy selfe , as on an execrable thing which god hates ; and thou maist see god , even stretching out his power to confound thee , yea thou maist see the gospel cursing thee . but what terrour is there in the preaching of the gospel , you will say ? o much more ( my brethren ) than may bee expressed ; for the curse of the law was not so peremptory ; though we have plaine words for it , yet it was not without all condition . but god sweares to this curse , as if wee were thus cursed if wee would continue not to love him . the law is the proper instrument of humbling , yet the gospel humbles more ; for sinne is the matter of humiliation . and there bee sinnes against the gospel , yea greater sinnes than against the law : when thou hearest the curse of the law , cursed be he that continueth not in every thing that is written in the booke of the law ; to doe them , galathians 3. you will say , you wil go to christ , & he shall do it for you : but when the gospel curses such as love not christ , to whom will you goe to love god ? another man cannot love for you . and if you thinke this be too harsh , let this verse sound oft in your eares . if any man love not the lord iesus christ , let him be accursed unto the death . this cannot bee altered , it is the word of god ; aske then thy selfe this question , whether thou lovest the lord , or no ? and put not your selfe off with your hope , but try your love ; for love will have sensible strings in the heart ; it will drive you close to the lord , to keepe in with him , to have communion with him . dost thou then feele , that thou art never well , but when thou art with him , and yet dost thou not love him ? dost thou walke with god , as enoch did ? will any of you say , that a wife loves her husband , which with her good will , will never be with him ? love is also very dilligent and laborious , you will never leave , till you get neere him whom you love ; no labour will be tedious , to get his favour ; many yeeres seeme a few daies to iacob , to serve for rachel , because he loved her . againe , love is not of a deferring nature , but is impatient of all delayes . againe , love is content with it selfe ; it doth not need to be hired to love , amor est sibi ipsi dulce pabulum : it carries its meate in its owne mouth . if you love the lord iesus , you would not aske what wages you should have to love him . againe , love is a strong impulsive quality , it carries you on impetuously unto the lord , it is a fire that breakes through thicke and thinne : so that he that loves , cannot sinne wilfully , if hee would ; hee cannot but obey , hee cannot doe any thing against the gospel , he must doe all things for it . the love of christ constraines me , saith s. paul , 2 corinthians 5. looke how a man is carried with a strong streame , or by a strong man whom hee cannot resist ; so his love compelled him ; i preach , and preach , and men thinke mee mad , but i cannot but doe it : the love of christ constraines me , and as it constraines me , so there is nothing more different than constraint , and not to doe it . the effects of this love are so violent , as if they were compelled ; but for the manner of working , nothing is so contrary to it as compulsion ; for you love him , and are carried to it , as a stone to the center , you would doe no otherwise . so endeth the first sermon . a heavenly treatise of the divine love of christ . sermon ii. by iohn preston , dd. matt. 22. 37 , 38. this is the first , and great commandement : thou shalt love the lord thy god with all thy heart . psal. 31. 26. love the lord o all ye his saints . london , printed by thomas paine , for iohn stafford 1640. a heavenly treatise of the divine love of christ . sermon ii. 1 cor. 16. 22. if any man love not the lord iesus christ , let him be had in execration , yea let him be accursed unto the death . that love to the lord iesus is so necessarily required , that he is worthy to be accursed that hath it not . then hence you are to consider your condition , and to examine your selfe ; it may be this is thy condition , and it may be a thing you never considered of , or at least you never knew the danger of it . therefore now see what your case is . the best service wee can doe to you , is to shew you your estates , if ye bee right , to comfort you ; and if ye be not right , is it not best for ye to know , while it may be amended ? thou that livest in the church , and hast gone farre , examine thy selfe in his , hast thou done all out of love ? thou hast kept thy selfe in good course : thou keepest the lords day , and livest like a christian , thou doest many things indeed . bu● let mee aske thee this question , doe you all out of love ? for without love all is naught . if a man should bee a martyr , ( which is the highest action ; ) yet without this love , it were to no purpose , 1 corinthians 13. put the case a man should doe many things for thee , yet if hee doe it not out of love to thee , you cannot regard it ; neither circumcision , nor uncircumcision availes any thing , but faith which workes by love , galathians 5. it is all one , whether you pray or not ; heare or not ; live well or not , if it bee not out of love . what was said of circumcision or uncircumcision , may bee said of any duty ; all that you have done , is as nothing , if it bee not out of love : try your selves by this , for i know not in all the frames of theology , such a touchstone of hypocrisie , as this . this most unmaskes a man of any thing . as it was with the apostle , the law revived , and he died , romans 7. so , it may be , you have thought your selfe a living man ; see then if you love , deceive not your selfe any longer . this is a doctrine of much moment ; if god would conveigh it with majestie , by the pow●r of his spirit , it would amaze and startle the stoutest stomacke to heare , cursed is he , that loves not the lord. if you love the lord , hee will beare much with you : see what a testimony hee gives of david , for all his failing . but doe what you will for him , without love , and hee will regard it but as a complement . as men count that a complement not to be regarded , with which the heart go's not , o doth god : looke therefore , that you love the lord iesus , for it is a thing of great consequence , the curse follows you , if you doe it not . you are now therefore to examine your selfe , whether you love or no ? and to helpe you in it , i will lay downe some markes of this love ; bu● first set downe with your selfe this conclusion , if i love not the lord iesus , i am an accursed man. doe you feele this love in you ? have you a sense of it ? ammon was sicke of love , so that his friends could see him weare away : so the spouse , i am sicke of love , canticles 2. and dost thou love the lord , and canst not feele it ? dost thou feele thy heart working towards god ? this love is a thing that one would thinke needs no markes , you cannot but see it . it is noted in love , so , that if you did love the lord , you would have a longing desire after him : there will be joy in the fruition of him , anger against all impediments to it , griefe when he withdrawes himselfe , hope when there it any probability of enjoying him , feare to lose him . now doe not deceive thy selfe ; thou lovest the lord , thou wil say , but is this love to his person , or to his kingdome , his goods ? when thou presentest iesus christ alone to thy selfe , canst thou then love him ? the virgins love him , the harlots love him . and there is a great deale of harlotry love in the world , to the lord iesus . it was one thing to love alexander , another to love the king. it is true , christ is a great king , that can doe much good or evill in the world , and so many may love him . but canst thou answere this question , lovest thou me ? with peter , lord thou knowest that i love thee , iohn 20. thou that knowest my heart , and the secret turnings of it , canst beare me witnesse that i love thee . doest thou love his company ? love is seene in nothing more than this . doest thou love his presence , to walke with god ? doest thou observe all his dealings to thee from morning to night , refer all still unto him ? art thou still in dealings with him ? still thou hast something to doe with him ; there is not an houre that passes thee , wherein thou hast not recourse unto him : when christ takes a man unto himselfe , hee comes and sups with him , apocalypse 3. hast thou then this communion with christ ? doth hee sup with thee , dwell with thee ? now , communion stands in speaking to another , and in hearing him speake to us . when you pray , then pray you formally , as one that is glad when the duty is over ? oh if you loved the lord , you would never be better , than when you are at prayer . and you would goe to prayer , as you would goe to speake with your dearest friend . so do you hunger after the word , which is the character of christ his will , his love-letter ? put the case a woman should have her husband at the east-indies , how welcome would a letter bee to her from him ? therefore moses that loved god , desired to see his glory , exodus 33. to know him better , to grow more acquainted with him . now , that the word doth to thee , it shewes to thee that glory which moses saw . if you love the lord , holy-daies and sacrament-daies would bee as feast-daies , and wedding-daies ; for then you meete with god more neerely . doe you then put off your comming to the sacrament , and would you not come neere it for the speech of some , and yet will you say that you love the lord ? where love is , there is delight . a man delights in his fellowship , whom hee loves , whom ye have not seene , yet ye love him ; yea , whom , though ye see him not , yet yee beleeve and joy with joy unspeakable and glorious . doe you then delight in his presence ? for delight will be in the injoying of that wee love ; joy followes love . to delight in a mans company , is that marke of love which cannot be dissembled . dost thou then love the appearing of the lord iesus ? 2 thessalonians 3. if one should bring you newes that you must goe to the lord , or he would come to you to morrow , would this be acceptable newes to you ? doth he bring good tidings ? if a spouse should have her betrothed husband beyond the seas , and should heare of his returne ; if she should say , that it were the worst newes that could come to her , would you thinke that she lov'd him ? no , there could not come a more welcome messenger to thee than such a one , if thou didst love the lord. blessed are the dead that dye in the lord ( for so saith the spirit ) from henceforth they rest from their labours . so saith the spirit , not so saith the flesh. so much the more spirit a man hath , so much the more he will say , it is blessed , and the more hee will pray submittingly for it , quickly . indeed a godly man , when the flesh is predominant , and the spirit under hatches , then he may be desirous to be spared a while ; oh spare me a little , as the spouse may sometimes wish her husband , deferring his comming , when she is not fit to receive him ; the house is not ready , not cleane enough . a crowne of righteousnesse , saith the apostle , is laid up for all them that love the appearing of the lord iesus . 1 timothy 4 8. and the second time shall christ appeare to salvation , to all them that look for him , hebrews 9. art thou then one that lookes for christ , that desires nothing but union with him , hee will come to thee to thy salvation . if men looke not for him , will hee come to them to salvation ? it may be in some disease , wh●n thou canst take no pleasure in the world , you wish that you were with christ. nature may have a great hand in this . but in thy youth , in the midst of all worldly contents , when thou art in thy pleasant orchard , with thy wife and children about thee , having what thy heart can wish , canst thou say then , now would i most willingly leave all these to goe to christ ? when you prefer his company above all things , count that delight the best , that comes from communion with him ; then thou lovest the lord iesus . love is exceeding bountifull , apt to doe much for the lord , and to suffer any thing gladly . the apostle , in the first epistle to the corinthians , chapter 13. sets downe many excellent properties of love ; she that loved christ , had a box of oyntment ; it may bee it was the best thing shee had , it may bee it was all she had , yet she bestows it on christ. so abraham , when god would have his sonne , hee go's willingly about it ; not formally , not out of necessity , but he rose up early to doe it . it may bee there will come a time when god shall need thy wealth ; it may be , thy credit . now , you can deny him nothing , if you love him . so , dalilah would not bee perswaded that sampson loved her , so long as hee kept backe any thing from her . if there bee any thing so neere unto thee as thy life , and it bee told thee that the lord hath need of it , he shall have it . thou wilt say , it was a wise action of david , to poure out that water as an offering to the lord , which he so longed for , and obtained with the hazard of the lives of three of his worthies . as when a man hath a good bit , he will send it to his friend : so in another place , he would not offer to the lord of that which should cost him nothing , 2 samuel 24. but what can i bestow upon the lord , thou wil● say ? if thou art a preicher , preach the gospel fo● christ ; so , every man in his calling , let him do somewhat for the lord , and if he shall call for by life , let it not be deare unto thee . and as love is thus bountifull , so it seekes not its owne , 1 corinthians 13. and now , how f 〈…〉 will bae found hat love christ ? wee may well complain with paul , all men seeke their owne , and ●one the things of iesus christ , philemon 2. paul that loved the lord , how was hee affected ? hee regarded : o● himselfe , tooke not care what should become of himselfe , hee tooke the care of all the churches upon him : who is offended , and so by taking offence , fals away , and i burne not ? art thou a minister , and lovest the lord iesus , thou wilt not be so carefull for a living , and that it be a convenient one , but thou wouldest preach as paul , though for nothing ; for every man might doe much for the lord , if he sought the things of the lord ; if hee did plod with himselfe , how to bring advantage to christ. and then if this should come in , if i doe this , i shall hinder my estate , lose my friends , it would be nothing : the love of the lord would be farre better to thee than any thing , love doth much for the lord ; faith workes by love , he loves much , that doth much . paul , as he was abundant in love , so in labour . if you love me , saith our saviour , keepe my commandements . are you willing then to take much paines for the lord ? doest thou feed the lambes of christ ? if thou art a minister , or if thou art in the way to that calling , art thou diligent to fit they selfe for it ? and love not onely workes , but it makes that the commandements are not grievous . the wife may serve her husband , and the servant him , but with a different affection . the covetous man when he is before some great man that can imprison him , or put him to death may part with his wealth , or if with one that can greatly preferre him , in hope of that , he may be brought to part with his money ; but willingly he will not . but you must finde delight in that you doe : when you doe a kindnesse to one that you love , you doe but doe your selfe a kindnesse on that party . and in this sense what thanks deserve you ? you doe but satisfie your love . as a mother loves her child , and doth the offices of kindnesse to it with delight , though shee shall never have any thing for it . if you had this love , you would come to say , it is meate and drinke to doe your fathers will. now , you neede not bee hired to eate and drinke . lastly , love suffers all things . are you willing to suffer any thing for the lord ? when david did a religious act , michol lookes upon him with another eye , as men looke now on religious actions . it is no matter , saith david , i will beare it , for i did it to the lord , who chose mee before thy fathers house . and if this bee to be vi●e . i will bee yet more vile . can you endure to be pointed at , scoffed and mocked , for the lord ? it was a sore triall to have his wife so against him , yet wee see how hee did beare it . bonds and afflictions , saith paul abide mee in every citie ; but none of these things move mee , neither count i my life deare unto my selfe , so i may finish my course with joy . are you able to doe thus ? but i canno like , you will say , to bee put to it you doe not know , it may bee you may lose your wealth , your credit , and respect , among those whom you loved , and this is somewhat : yet love makes it as nothing . we see when a man loves a maide , neither father nor friend , nor the speech of people will move him to give over . true , this is a sinfull love , but yet shewes what the nature of love is . nay i will goe furth●r , you will suffer all with joy , strengthened with all might according to his glorious power unto all patience and long suffering with joyfulnesse . so when the apostles were whipt where the shame was more then the paine , yet they rejoyced that they were thought worthy to suffer for christ. put all these together , are ye bountifull , that if the lord should put you to any cost , cost of purse , labours of life , hee should willingly have it ? doe yee take care for the things of christ , plod how ye may glorifie him ? doe ye do much , and suffer much for the lord ? take these notes no further then yee see reason for them : and know that this is that word of the lord , if you love not the lord iesus , you are cursed . the next property of love is , it desires nothing so much as love againe . if a man bee ser viceable to another , and not out of love , so he bee officious to him , hee is content . but love will be paid in it's owne coyne , it will not have mercy without grace . a kingdome without grace , will not content it . it is very observant in this kinde , quis fallere possit amantem ? they will be very curious this way . they must see love in every thing , or else they can take no delight in it . it is not a kingdome that can quiet them without the love of god. how ever it goe with corne , wine and ovle , th i● prayer is , lord lift thou up the light of thy countenance on us . if a mans turne were served , so he might be freed from hell , and made happy , and then love him , this man loves not the lord. that which absalom did in hypocrisie , wee are to doe in truth , sam. 14. what avails it mee that i enjoy ( saith he ) my lands , and that i live in ierusalem , so long as i may not see the kings face ? so if god should give you abundance of all your hearts can wish , free you from the fire of hell , yet this will not content you without you see his face , if you have this love . and thus if gods people humble themselves and seeke his face , hee will heare in heaven , and have mercy on them : when a people are oppressed and in captivitie , they may come to the lord and humble themselves , but for their owne liberty , they may seeke their owne good in it , as they , howled on their beds for corne , wine , and oyle : but gods people seeke his face , his favour ; examine thy selfe then , if when his countenance is clouded , and he hides his face , thou art impatient , thou canst not beare it , then thou mayest assure thy selfe that thou lovest the lord. thus did david psal. 51. when hee wanted the sense of gods favour , how did hee complaine hee would have no deniall , and therefore never gives over intreating till he is answered . doest thou love the lord ? then thou lovest the saints . this is a true and common note , every one hath it in his mouth , 1 iohn 3. if you love the lord , you will love the brethren . dost thou then love the lord , and hate evill in other men ? if you love not your brother whom you see daily , how can yee love the lord whom yee never see ? god is remote from our eyes that wee cannot behold him . now his image is stamped upon the saints , and so is visible to us . wee see them daily , they converse with us . now , if we love not them , we cannot love god. for , the love of christ is that holy disposition which you conceive in your minde of him : now , the like for kinde is in the saints . as those that doe the lusts of the devill , are of his disposition , that is , are as it were little devils : so in the saints , there is the same disposi●ion , the same minde that was in christ iesus for kinde . but you will say , i would love them , if i thought they were not hypocrites . take heed , thou mayest persecute christ under the person of an hypocrite : what if thou strike at an hypocrite in seeming ? yet a true member of christ is found wounded by thee . and when thy heart shall rise against thee , out of the side of the likenesse of religion , and true piety , what would you doe if the substance were there , i● hee had grace in a higher measure ? christ pitches on this note above all others . it is farre easier to love a holy man then to love god. for hee lives amongst us , wee have him continually before our eyes . doe not say then you love such as are a farre off , you care not for these . but you will say i love them well enough , doe you so ? doe you delight then in their company ? are you in your naturall element when you are among them ? this you will doe by a naturall instinct if you love the lord iesus . againe , doe you hate sinne in all ? the same ground will cause you to hate sinne , which moves you to love grace . doe you then hate sinne as in dislike , and distate in regenerate men and their societie , bee it never so pleasant , so profitable ? but what would you have mee to hate men then ? no , but hate their sinnes , and love them with the love of pittie . let thy heart melt to consider their case , and desire their good , love them , but so as it may stand with the love of the lord iesus . looke then to your selves , and examine your selves by these markes , see that you have this love ; if yee have it not , you are among the number of these men which are to bee accursed unto death . but i hope i deserve not so bad , my nature i hope is not so vile , as not to love the lord iesus . nay , thou hatest him , doe you not wish that there were no such lord to come to judgement , that thou mightest live as thou pleasest ? couldest thou not wish that thou mightest ever here enjoy these pleasures , and never come at him ? now to wish that one were not , what is it but to hate him ? quem metuunt oderunt : wee say men hate him whom they stand in feare of . doe you then feare and quake at his comming ? surely then you are haters of god. but i hope we are not haters of god. why , this is not so ●●ra●ge . the apostle tels us that there were such as loved their pleasures more then god. 2 tim. 3. yea , and that there were haters of god also . rom. 1. 30. and in the second commandement god ●hreatens such as hate him , exo. 20. and thou maiest bee one of them . for if you cannot endure his company , if your heart rise against his image , it is plaine you are a hater of god. what ? you would make me out of love with my selfe . what doe you preach damnation to me ? it may be all these signes are not in me ; am i then so accursed ? yes : we doe preach damnation to all that are in such a case , and wee are to threaten the curse . and thus the lord esteemes of thee , and it were good that you thought so of your selves in time . it is the ministers dutie to seperate the precious from the vile , to distinguish betweene men ; to shew you truely what your conditions are . therefore apply this text unto your selves , every one . if i love not the lord iesus , i am an accursed man , yea to bee had in execration to the death , which might make you loath your selves , in dust and ashes . it might make sinne alive in you , and bring you to love this iesus . so endeth the second sermon . a heavenly treatise of the divine love of christ . sermon ii. by iohn preston , dd. matt. 22. 37 , 38. this is the first , and great commandement : thou shalt love the lord thy god with all thy heart . psal. 31. 26. love the lord o allye his saints . london , printed by thomas paine , for iohn stafford 1640. a heavenly treatise of the divine love of christ . sermon iii. 1 cor. 16. 22. if any man love not the lord iesus christ , let him be had in execration , yea let him be accursed unto the death . now because this love is so needfull , we will adde more signes for the triall of your selves . for we cannot be better occupied . a sixt sig●e therefore is this , hee that loves , will bee apt to praise and speake well of that he loves , and he will exceed in it : yea , he is very glad when he heares others speake well of it . so if we did love the lord , we should be apt to speake will of him , we would be much in the speech of him . when the heart is full of this love of god in christ , out of that aboundance in thy heart , thy mouth will speak . but thou speakest but little of god , and that little is brought in by company , thou art cold in thy praising of him : why thou doest not love him , see in david , a man that loved the lord. how much was hee in the praising of him ? nay , he could not bee content to doe this alone , but hee must have all creatures to praise him and to speake good of his name : even as a servant that commends his master , invites others to serve him . this love enlarges the heart and opens the mouth . o corinthians , our hearts are enlarged towards you , and our mouthes are opened , 2 corinthians 6. 11. this is an argument that our hearts are enlarged , that we abound in love , when our mouthes are opened . so that thy heart is straightened towards god , if thy mouth bee not open to his praises . but i cannot speake as other men , i am no scholler , if i had elocution gifts , learning , i could thus speake . this is no excush , it is the nature of love to make men eloquent , the passions make eloquent . as we say , pectus facit eloquentes , & magna pars eloquentiae constra animo . are you hen apt to speake well of god ? but this , you will say , is but a small matter , who doth not ? oh yes , wee are wanting in that manner of speaking of him which love requires . we doe not speake of him with that affection , that sensiblenesse , that may enflame others to love him . see the spouse in the canticles : oh saith she , my love is fairer then ten thousands . and thus will the soule that loves god doe . it will tell of his mercies abroad . it will speake good of his name . and that not as a duty onely , but as a thing in which it takes especiall delight : love followes the judgement , you cannot love the lord , but you will thinke well of him . see then what thy speeches are concerning him : see if thy heart doe nimbly indite , and thy tongue bee as the penne of a readie scribe psalme 45. consider whether you endeavour to doe any thing for christ without expostulating , and indenting with him . whether you are ready to doe all things freely to him , without consulting with another about it . amicitia non est revocanda ad calculos . a friend must not bee strict in taking his account , for then hee plaies but the huckster , he doth but buy and sell. when thou art trying and expostulating then whether such a duty be necessary or no , whether another will not serve the turne ; this is a signe thou dost want love . a minister that hath this love , when he is to take a living , will not so much enquire what reward he shall have , as what service he may doe to god in it . if you did love the lord you would not stand , saying , is it necessary to keepe the lords day so strictly ? you would bee ready to doe what ever hath but a shadow of pleasing him . oh how you would be glad of such a day , so free from other businesse , wherein you might sequester your selves from the world , to attend upon god , and to injoy him ? so for a family prayer , thou wouldest not aske , can it not be omitted without sinne ? this questioning will not stand with this love : for the person thou servest is the lord , and thou must not be as a mercenary servant . a wife will bee devising things to please her husband . so , what shall i render to the lord ( saith david . ) so paul was abundant in labours and sufferings . if paul would have done nothing but out of necessity , he had never done halfe so much , say then , i will even goe doe my duty , performe my taske , if i must pray in my family , then i will : if i must keepe the lords day , i will make a shift to weare out the day ; this i say argues a heart void of this love . we must know that christ hath died to purchase to himselfe a people zealous of good workes : such as doe good workes with desire or deare delight ; that would faine doe a great deale more then they doe . would you then doe no more then just will bring you to heaven as you thinke ? do you set limits to your performances ? you have not this love . why ? you pray that you may serve christ on earth as the angels doe in heaven , and yet will you say such a man goes faster , it is no matter , this pace will bring mee to heaven , and so never mend it ? this is a sign of no love to the lord iesus . if you did love the lord , ye should find an holy affection of anger and zealerising against such as offend him . anger waits on love . love is an affection that makes forwards to the thing beloved : and if any thing stand in the way , anger removes it hastily . if thy heart then bee not stirred when god is dishonoured , his church spoiled , and religion goes downward , thou lovest him not , can you endure to heare your selfe scandalized ? no , and why ? because you love your selfe . to see then the bloud of the lord iesus trampled on , neglected so , as no man should regard it , to see the saints in adversity , and not to bee affected , argues that your heart is void of this love of the lord iesus . eli when he heard the newes of israels flight , his sonnes death , it must needs grieve him , but all this while , his heart was composed : but the worst newes ( as usually it doth ) comes last . the arke of god was taken : then his heart was amazed , hee could no longer subsist , but hee falls downe backward and breakes his necke . but it may be ye doe not hope to attaine to the grace of el● ; why , looke then on his daughter in law , one of the weaker sex ; all that ill newes moved her not so much . oh the arke of god was taken , that was it which shee pitched upon , her sonne that was borne could not alay this griefe . but the arke is not taken ( you will say ) there is not the like cause now with us . no ? are not many churches desolate ? when you see so many churches ransacked beyond the seas , doe you not see the arke of god taken in a great measure ? when you see popery increasing , and the saints wallowing in their bloud ? if you take not this to heart , it is because the love of christ is not in you . if christ lose a man , if any be offended , and fall away , i burne , saith the apostle . when the king , ier. 36. tooke that booke and burnt it , it is noted of those that stood by , that they did rend their cloathes . god takes it as a great signe of a prophane heart , when one shall not take such dishonours of his to heart , when hee rends not his cloathes at the sight of such a thing . paul when he saw the idolatry that abounded in athens , was enflamed in his spirit . see what a commendation god gave to phineas for his zeale against zimri and cosbi , he would have it remembred as a speciall note of his love to him , which he would not let goe unrewarded . if thou dost not then pray for the churches welfare , if thou art not affected with the losse and disadvantages of the church , as with thy owne , thou wantest this love . a ninth signe is not to dare to doe any thing that displeaseth him . if you doe a thing amisse that would be displeasing , you had rather that all the world should see you , then him whom you love . now you know god alwaies behold you : you should therefore bee alwaies alike carefull . they shall feare the lord and his goodnesse , hosea 4 : the lord for his goodnesse ; they shall feare to lose him . above all consider when you have offended him , how you take that to heart . when you know there is a breach betweene you and the lord , and you can be content , and rest in it , this is a shrewd signe of no love . when man and wife shall fall out , and grieve not for it , but let it passe , not seeking to be reconciled , it is signe of cold love betweene them . thinke with your selfe there is no man whom you professe to love , but you would not willingly provoke . and dare you say that you love the lord , and yet yee will grieve and vexe him ? if you love the lord , there would bee an hungring in you after him : there would bee still an hanging that way . all impediments would be broken through , the heart would still bee moving thitherward . it would be bending thither . it would admit no repulse . as the woman of canaan , matth. 15. it would not bee put off . as the stone rests not till it comes to the center , so nothing can keepe you off from the lord , no pleasures ; away with them : nor any difficulties , no you cannot rest without him . say not then with your selfe , though you love him not now , yet i may love him hereafter , and i may love him hereafter , though not so much . no , love desires present union , it hates all delaies . consider this : if you did repent out of love , your repentance would bee present , and what repentance is it which is not out of love ? then hence thou art to humble thy selfe , if thou art failing in this labour of love . see how great a fault it is , not to love the lord : and learne to blame thy selfe exceedingly for it . and that you may doe this , i will shew you what great reason you have to love the lord. consider that hee is worthy to bee beloved . as david said , he is worthy to bee praised , so may wee well say , he is worthy to be beloved . and why ? because he hath all that is amiable in him . if you see any thing lovely in the creature , it is eminently in him . shall not he that made the eye see ? hee that made the eare heare ? shall not hee that gave these perfections to the creatures have them in himselfe more eminently ? this perfection of his beauty , is that which causeth the angels so much to admire and adore him , to bee taken up in the admiration of his excellencies . observe that in any man whom you love ; there is something not to bee beloved : but christ is wholly delectable , there is nothing in him not fully to bee beloved . see how the spouse describes him in the canticles , how shee sets him forth in every part of him most to be desired . if you could but see the lord. if it did but please him to shew himselfe unto you , as hee promised to shew himselfe unto him that loves him , iohn 14 , 21. if the lord , i say , would give you a glympse of himselfe ; if by the light of the spirit you could see him , you would acknowledge him worthy of your love . and this is the reason that some love him , and others doe not , because hee discovers himselfe to some and not to others . as he did to moses , where let us see a little his expression of himselfe . the lord , the lord , exodus 34. this is but the casket , the iewell is within . if gods spirit should open these words unto you , you would see him the fairest of ten thousand , iehovah , iehovah . of every creature ( you may say ) somewhat it was that it is not , and samewhat it is that it will not be . but god is unchangeable iehovah , in him is no alteration , he is not a freind to day , and none to morrow , and such a friend you would desire to chuse : as this name signifies , his immutable being , so his omnipotency , he is almightie . now what a loadstone of love is this ? all the power in men , enableth them but to doe some things : as patience enables them to beare injurious acts ; but the lord hath all abilities , all ornaments , all excellencies , all is comprehended in this almightie : so that well may such a friend bee desired . true , will the poore soule say , he is well worth the having . but hee will not match with such a match as i am . oh yes , he is wonderfully pittifull and mercifull : as great a prince of pitty , as of any thing else . mercifull : but i have no beauty , no grace in me , no worth , no repentance . but god is exceeding gracious . kings are said to be gracious , because ther is supposed such a difference betweene them and their subjects , that they can deserve nothing of them : so god is gracious , hee doth not looke for any deservings in thee . but i have provoked him by sinning , and sinning often : this will make him put mee off . no , he is of great forbearance . but if he doe receive me , i must carry my selfe well , pray , and doe , that which i shall never bee able to doe . why no , hee is very kinde . looke what a kinde father , a kinde husband , would doe to a child , or a wife , they are carefull to give content : the like may you expect of the lord. hee will winke at many infirmities , if your desires be found . though he say so , how shall i know that he will doe it ? to confirme this , he is true : he keepes covenant , and hath given ensamples of his mercy on thousands of them that feare him . oh , but still my sinnes are many and great . be it so : yet he forgives iniquities , transgressions , and sinnes , originall sinnes , sinnes of weaknesse , and sinnes of wilfulnesse . this glory god shewed to moses . this is the description of himselfe , such a one is iesus christ , o ye daughters of ierusalem , and is hee not worthy to be beloved ? when thou hast considered the worth that is in himselfe , consider that hee sues to thee for thy love . suppose a prince should come and aske this at thy hands , wouldest thou deny him ? the weake should sue to the stronger , but here the lord god comes to thee for thy love . this is that , o israel , which hee requires of thee , that thou love the lord thy god , deuter. 10 , 16. when such a god shall aske thy love , sue for it , shall he be denied ? we ( the ministers ) are but christs spokes-men to wooe for christ. see who it is that requires this ? it is thy soveraigne lord that might have required thee to sacrifice thy children , thy life , thy goods , for his honour , and can he not have thy love ? now , israel , what doth the lord thy god require of thee , but to feare him , to love him ? as if he should say , the lord hath done great things for you , and might require great things of you againe . this may melt thee then , that hee requires nothing but thy love . againe consider , he hath planted this love in thy heart : shall hee not have his owne then when hee requires ? shall not hee which planted the tree , eate of the fruit ? shall not hee which gave this fountaine of love taste of the waters of it ? againe , on whom would you bestow it , if you will not give it to the lord ? it must be bestowed on somewhat , and it is the best thing you have to bestow . it swaies & commands al in you . doth thy wealth deserve it ? do men deserve it ? why , they are not to bee compared to the lord. can any man doe for thee that which he doth ? besides , he forgives thee thy sinnes day by day . thinke of his excellencies . againe , you are engaged to love him . you are married to him ; you have given up your names to him in your baptisme : so that now well may i call you an adulterous generation , if you love him not , yee are witnesses against your selves this day ( saith ioshua ) ioshua 24. if ye serve not the lord. hee takes great advantage of their promise that they had made to serve the lord : ye are now witnesses against your selves if you doe it not . so all that heare me this day are witnesses against themselves . for in their baptisme they tooke the lord for their god. is hee not your master ? where then is your feare ? is he not your father ? where then is your reverence ? is he not your friend , where then is your love ? againe , he hath bought us , yea , he hath over-bought us . if you should see a flocke of sheepe , and heare that such a man hath paid such a price for them , farre beyond their worth , you will bee ready to say , let him have them , he is well worthy of them . and shall christ be denied that which he hath so dearely bought ? he hath bought you from the world , from the power of the devill , yea , and from your selves , so that they are not to set us on worke , wee are not our owne , 1 corinthians 6. wee are therefore to doe a mothers businesse , and that is christs , who requireth love . besides all these generals , thinke of the particulars , which worke most upon us . see all his passages to you , how kinde he hath beene toward you . see how he hath dealt with you from your youth hitherto . consider all his kindnesses bestowed upon thee : see also what hee hath done in forgiving thee . thou hast sinned often , and greatly , and yet still he hath forgiven thee , and this is a great matter . shee loved much , because much was forgiven her , luke 7. hee feeds thee , cloathes thee thou hast not a nights rest but hee gives it thee , he it is that keeps thee from all dangers : that careth for thee when thou canst not take care for thy selfe . the creature cannot helpe thee , withou 〈…〉 ee command it to helpe thee , hee hath stood close to thee in all exigents . and this most of all affects us : in some great danger when all forsake us , wee cannot but love him most dearely that then sticks close unto us . thus hath the lord done unto thee , with this nathan urges david , and aggravates his sinne ? the lord hath done thus and thus unto thee , and if that had not been enough , would have done more . 2 sam. 12. 8. take up the same practise with your soule ; the lord hath done thus and thus for mee , and shall i not love him ? would wee not hate that man that should not love and respect him from whom hee hath his whole maintenance ? lastly , consider that hee loves thee . now as fire begets fire , so let love beget love . the son of god hath loved thee and given himselfe for thee , galatians 2. consider christ hath loved thee , and hath given a good experiment of his love , to wit , himselfe for thee . and if he had given thee himselfe whole , it had beene a gift inestimable : but he hath given thee himselfe broken , crucified to thee , who hast beene a rebell against him . see his love he lookes on thee when thou thinkest not o● him , he took care for thee when thou tookest none for thy selfe ; nay , then thought it hee not too much to dye for thy good . oh the height , the length , the breadth , the depth of the love of christ which passes knowledge ! you can never know this love of the lord , it astonished paul. all this may stirre you up to feare the lord. this shewes you what reason you have to doe it : and it may be an intentive to you , or at the least may cause thee greatly to condemne thy self for not loving him . let these at least make you thinke well of the lord , and ill of thy selfe , that you cannot love . it will goe heard if hee be refused : his wrath will be kindled , psal. 2. after that hee hath sued to thee , and thou rejectest him , hee will not put it up , but will make his wrath knowne on thee , which god forbid . so endeth the third sermon . a heavenly treatise of the divine love of christ . sermon iiii. by iohn preston , d d. matt. 22. 37 , 38. this is the first , and great commandement : thou shalt love the lord thy god with all thy heart . psal. 31. 26. love the lord o all ye his saints . london , printed by thomas paine , for iohn stafford : 640. a heavenly treatise of the divine love of christ . sermon iiii. 1 cor. 16. 22. if any man love not the lord iesus christ , let him be had in execration , yea let him be accursed unto the death . if it be of so much moment to love the lord , that they are accursed that love him not , let mee exhort you then to doe it . the motive in the text puts a necessity upon the duty , but to draw you on by the cords of love . see what you shall get by it . it might be a strong argument , you shall perish if you doe it not : but let us see the advantages that will come to us by it . i will make you to keepe gods commandements with ease and delight : and this is no small benefit . this love makes you goe about the worke , as the ship with wind and saile . the journey must bee gone : now they that have not love , must rowe and take a great deale more paines . this is the love of god , that you keep his commandements . and his commandements are not grievous , 1 iohn 3. this makes us keepe the commandements , so ye may feare , you will say . oh , but love makes them easie . it will be very hard to do them without love . how hard a taske had it beene for paul to have done so much as hee did , without this love● see what love makes mothers doe to children . this love of christ constrained paul : it carried him on like wings ; it compelled him to doe thus and thus . and is this then nothing ? yea , it shall make you abundant in the worke of the lord. for this commands all the faculties , and it windes them up to their highest pegs : and this it will make you to doe out of an inward principle . there is a great difference betwixt a horse that runs freely , and one that is forced by the spurre : shall not this then cause you to set a high price upon this love ? there are scarse any so desperate , but they would say , they would faine keepe gods commandements , were they not so hard . now this love will make them thy delight , it will make them easie and pleasant unto thee . this is the surest testimony to your owne soule of all others , that you are translated from death to life . an hypocrite cannot love the lord , hee may doe the outward workes , hee may heare the word , and be diligent in his calling . but here is the difference , he doth not this out of love . this is that distingnishing character which distinguishes a christian ; as reason doth a man. if you can finde this love of christ , this hungring after him , that tendring of the heart towards him , that your heart is to christ , as the iron to the load-stone , you must rest with him . if you can say , i have no great markes of a childe of god , i have many infirmities , but yet this i can say , i love the lord ; my life for thine , thy case is happie ; heaven and earth may passe away , but thou canst not misse of thy happinesse . what ever you have without this , can bee no sound testimony unto you of your blessednesse ; and this alone may secure you of it . this love doth make you lose nothing : whereas in the loving of other things , the more you bestow , the lesse you have . when thou givest thy heart to god , he gives thee thy heart againe , and sets it on worke for thy owne good ; hee teacheth us to profit , and leadeth us by the way which we should goe , esay 48. 17. as christ said of the sabboath , the sabboath was made for man : so may i say of all the commandements , when you give your hearts to the lord , he sets them to keepe the commandements , but to this end , that it may be well with thee . oh that there were such a heart in this people , to feare me , and to keepe all my commandements that it might goe well with them , and their children for ever . deutrenomy 5. 20. thou hast thy heart againe , when thou givest it to god. but here is the difference ; before , thou wert but an unjust professor of it , now the lord hath made thee steward of it : for he hath given you leave to love your wives , children , and your lawfull recreations , onely now you love them at his appointment , as he will , whereas before you did it as you listed . nay , the lord doth not onely give you your heart againe , but returnes it better than it was , new pointed . as the earth receives in the puddle water , which it sends forth cleare and pure . all the streames of thy love runne as fresh for thy good as ever they did , and more . that onely which was amiss● in them , is taken away . let not this feede thy understanding onely , but finde it good in thy practise . by this you shall have much comfort and joy , and this is that which all men desire . what is that which keepes you from loving the lord ? oh , you have a conceit , that then you must iose your pleasures , and your delights . no , it is the most comfortable action in the world , to love the lord : delights follows action , as the flame the fire . now the best action hath the greatest delight . the philosopher could say , happinesse was to love the most amiable object ; est amare optimum amabile , to love the best amiable knowne , is the best act . whom not seeing , yet you love , joying with joy unspeakeable and glorious , 1 peter 1. it is a pleasant thing to love a creature like thy selfe , thy children , thy friend . but the creature is not perfect , and it may be it loves not thee againe . but christ is perfect , and loves thee , thou canst not lose any love by loving of him . oh what a pleasant thing it is to love the lord , to live with him , to sup and dine with him , to be able to say , i am my welbeloveds , and my welbeloved is mine ! when you shall consider the world hates you , what a comfort will it be , to know that the lord loves you ! that when the world uses you ill , you may flye unto christ his bosome , and lay open all your grievances to him . to love , and to be beloved , are the most pleasant actions . now to love the lord jesus , is so much the more pleasant , than the loving of other things , as he is a more excellent object than other things . besides , is not every thing best in its owne place , conformed to its owne rule , carried to its owne end ? take it in thy body , when all the parts of it are strait , all the faculties and humours in a right temper , serving to their proper ends , then there is delight and comfort : so , love , when it is setled upon its owne object , sets all things straight , whence wonderfull joy cannot but follow ; amor rectus omnia recta habet , as the schoolman well observes . consider this , the love of the lord makes you a better man , gives you a greater excellency , which is a thing which all men desire . looke on the excellencie of the creatures , it proceedes from their formes ; as the excellencie of a pearle above other stones comes from its forme : for we know that the matter of all these things is common . now the object to the faculty , hath the property of the forme ; for it gives name and distinction . now this love makes god and spirituall things , as it were the forme of the will. and according to this forme is the excellencie of the man. every man is better or worse , as his love is pitched on a better object . he that loves a base thing , is base ; and hee that loves a thing somewhat better , excels that man ; but hee that loves spirituall things , is the most noble . looke on the lower faculties , when the sensitive appetite enjoyes its proper object , then a man hath his perfection in that kinde . thus , when the will is fixed on iesus christ , its best object , then a man hath his full perfection . if water be united to wine , it s made better ; when the body is united to the soule , how glorious a creature is it ! how glorious a creature then will thy soule be , when by love it is united to the lord ! this love puts a greater excellencie on the soule , than the soule doth on the body . love brings the soule to god , and makes him all in all to us ; so that what wee cannot desire , we may have in him : have ye not then cause to wish that yee loved the lord ? true , you have said enough to enflame us . but how shall we doe it my brethren ? if you are brought unfainedly to desire it , halfe the worke is done ; when the disciples prayed , lord increase our faith , matth. 18. christ answers , if you have faith ; but as a graine of mustard seed , you may say unto this mountaine , be thou moved , and it shall be moved . but this is not the meanes to get faith . no , but this commends faith . and if out of this commendation they could come to prize and admire it , and so pray earnestly for it , god would give it them . let this therefore be the first meanes to helpe thee to the getting of this , to the lord iesus . first , pray heartily for it , lord i desire to love thee , i see thee most amiable , and would faine love thee . this petition is according to thy will , lord grant it me . how would this prevaile , how could god put off such a request ? but i have prayed , and i have not obtained it . but hast thou prayed importunately , as the woman to the unjust iudge without giving over ? this is a precious grace , and therefore god will have us bestow some paines in the getting of it . we shall not obtaine it easily , that so we may prise it the more , and keep it the more charily . the grace of christ , saith paul , was abundant with mee in faith and love , 1 tim. 11. 14. this is that which the apostle magnified so much , that god had given him love . the grace of christ was abundant towards him in giving him love . but how doth prayer doe this ? that little love which moved thee to pray , by exercise , is increased and is become greater . prayer brings thee in acquaintance with god. before acquaintance there may be a wishing well to another , but there cannot be that love to another which is required in friendship . and it may be christ will shew himselfe unto thee , as wee see when hee himselfe , matth. 17. prayed , his garments were changed , and hee was transfigured . but especially prayer doth this by prevailing with god , as we see the prayers of the blinde man prevailed with christ. and doe you thinke that christ now in heaven hath put off these kinde affections which he had on the earth ? will hee not also heare , if you should pray to him ? but this you will say is a common meanes to obtaine all grace . yes : but of this love in a speciall manner : because love is the most peculiar gift of the holy ghost . now the holy ghost is obtained by prayer . our hearts are so carnall , so fleshly , that we cannot love the lord ; and he is so holy , so good , that we can no more love him , unlesse hee himselfe kindle this flame of love in our hearts , than cold water can heat , unlesse it had another principle . contend therefore and strive with the lord for his spirit which workes this love , who hath declared also unto us your love in the spirit . secondly , desire the lord to shew you himselfe , that iesus christ would manifest himselfe unto you . and this is the greatest meanes of all , to worke love . he that hath my commandements , and keepeth them , is he that loveth me , and hee shall be loved of the father , and i will love him , and shew my selfe unto him , when christ shall shew himselfe to you , when he shall open the clouds , and let you see his beauty , his glory , oh then you cannot but love him . there is a great difference betwixt the ministers shewing of you christ , and his excellencies , and the holy ghosts . though wee could speake with the tongue of angels , yet it would be but as the dead letter to christs shewing of himselfe . when he shall shew you your ●ilenesse , his excellency , your sinfulnesse , his holinesse , your misesery , his mercies , you must needs love him . paul when he had revealed christ , what hee could , to the ephesians , he prayes for them , that god would give them the spirit of wisdome and revelation , ephesians 1. 18. as who should say , the labour is all lost , if you should see no more than i preach . you love not a man till you know him your selfe ; the lord shewed himselfe to moses , david , paul , which made them love him so much . goe therefore to the lord , and pray as moses lord shew mee thy glory ; and beg it earnestly at his hands : and that which was done extraordinarily , shall be done to thy soule . that was but a shewing of the lord by a right light , which is done more or lesse to every one . but this is an act of the lord , what shall i doe to it ? consider what the scripture sayes of him , what the saints say of him , but most of all what he hath beene to thee . see with what patience , love , and mercy , hee hath carryed himselfe towards thee , as when we converse with a man , out of his severall actions we gather his disposition , and so frame an idea of him in our minde . we must humble our selves , labour to see our miserable conditions , for that will bring love . so paul when he considered that hee was the worst of all , it made him love more then them all . so mary when she conceived how unfit she was to conceive by the holy ghost , she sung that song . when we looke on our selves , and see our owne sinnes and miseries , our love to christ will bee increased . when a man shall have a true apprehension of himself and his misery , and can expect nothing but death and damnation , and then christ should come and say , no ; but hee shall live : this wounds a mans heart with love . looke on your secret sinnes , your relapses , your misery by sinne , and then on christs comming with his mercies and favours , and you cannot but love him . i say looke on thy sinnes , weigh them with their circumstances . thinke that after so many adulteries committed against christ , yet that he should say , if you will come in , yet will i receive you , this might shake thee and melt thy heart . he that loveth not th 〈…〉 lord , sees not his misery , nor that good hee hath by him . strengthen thy faith : for the stronger thy faith is , the greater will thy love be . a strong hand rids more worke then a weake . take a man excellent in all gifts whom thou much admirest , yet if hee loved not thee , thou wouldest not much care for such an one : so though thou feest much excellency in christ , yet thou canst not love him , unlesse thou hast a perswasion that he loves thee . but how shall i know that he will love me ? hee hath made it knowne that he is thine , and that he is willing , to become thy familiar friend ; god hath given him in marriage to thee . to us a child is borne , to us a sonne is given . and christ himselfe hath shewne sufficiently his love unto thee . he hath spent his bloud for thee , yea , he continually speakes to his father in thy behalfe , yea , hee sues to thee for love , he loves thee first , and sues to thee , as the man doth to the woman ; thou maist be perswaded therefore that he loves thee . but i am not fit to be a spouse to christ. it is true , and he knew that well enough . hee will take thee a blackamoore , and afterwards will put beauty on thee , ezekiel 36. 16. stand not thou on thy unfitnesse when he is thy su●or . but it may be he stands thus and thus affected to such and such persons , and how shall i know that the lord loves mee and is willing to take mee ? i can say nothing to thee but this , and that is sufficient , thou hast his generall promise made to all , mark. 16. goe preach the gospel to every creature . there is a generall mandate given to ministers to preach the promise to all , and why wilt thou make exceptions where god hath made none , and enterline his promises ? wee are commanded to offer christ to all , every one that will come may come and drinke of this water of life freely . the offer is generall , though but some imbrace it . but i want godly sorrow for my sinnes . and this is required before we can receive christ. yet deceive not thy selfe , the matter is not whether thy humiliation be more or lesse , only come . the promise is made to all that come , they shall be refreshed . indeede thou wilt not come till thou art somewhat humbled , thou wilt not flye to the city of refuge till thou art pursued by the avenger of blood . but if thou come at all , god will fulfill his promise . sticke not so much on the degree of thy humiliation . take a man that hath committed high treason , for which he is condemned and brought to the place of execution , ready to suffer , but then there is a pardon offered him : and take another guilty of the same fact , but as yet not condemned , and bring him a pardon , he is even as joy full as the other , for he saw his case was even as bad , onely it was not so farre gone , and he hath not lived so long in sorrow . so some mens sinnes are grosser , and their sorrow more violent , other sinnes are lesse , but yet such as they see them like to damne them ; they therefore are humbled as truly , though not so violently . therefore though thou hast not had so much sorrow as others , nor felt those terrours of the almighty , yet if thou hast so much as will bring thee to christ , and make thee sticke close unto him , so as thou wouldest not leave him for any thing in the world ; it is enough , thou shalt have him . why then stick you ? what hinders your faith ? the impediments must be on gods part , or on your part : but it is not on gods part , for his promise is full , and large , most free ; neither is there any on thy part , for there is nothing required in thee , for which hee shall set his love upon thee . there are no merits desired on thy part , onely accept him , receive him , hee will afterwards put some lines upon thee . art thou willing to take christ for thy husband , for better and worse , with a crowne of thornes , as well as glory ? then the match is concluded , thou maist be sure that christ will be thine . but i have renewed my sinnes , and have fallen into divers relapses . i still provoke him and fall backe , and god will not endure such a wretch . yet he forgives sinnes of all sorts , he is abundant in mercy , he is still forgiving , and never gives over . there is a fountaine opened to iudah and ierusalem for sinne and for uncleannesse , zach. 12. vers . 13. there is afountaine , not a cisterne , to wash in , which may be drawne dry . onely this caveat must be put in , that we allow not our selves in any knowne sinne , but that wee maintaine warre continually against sinne , and by no meanes admit any peace with amaleck . another meanes is , to remove the impediments of love , which are two especially , strangenesse , and worldly-mindednesse , strangenesse dissolves all friendship . by this meanes the interest of friendship may be broken off . this strangenesse breeds fearefulnesse when we goe to god , and fearefulnesse weakenesse of love : whereas boldnesse is the nurse of it . herein is our love made perfect , that we have boldnesse in the day of the lord iesus . as by neglecting fellowship with the saints , we come to lose our acquaintance wee had towards them : so the neglecting of maintaining our acquaintance with god , brings us quite at last to leave him . draw neere therefore to god continually , and this will increase your love to him . be therefore oft speaking to him and hearing him speake to you . be much in prayer , and often in reading and hearing . and doe not these things customarily , and untowardly , but with life and affection : goe to prayer as you would goe to speake with your most deare friend , whom you most of all delight to talke with . let it be pleasant to thee to converse with him in all things ; when thou hast any injury befallen thee , goe and make thy cause knowne to him ; and when any sinne hath escaped thee , whereby he may be offended , give not over till reconciliation be made , and thy friendship rewarded . looke especially to thy wayes , for sinne alienates and restraines a man from god : therefore see that that bee removed as much as may be . worldly mindednesse also hinders the love of god. this is the uncircumcision of the heart . hence is that , the lord thy god will circumcise thy heart , and the heart of thy seed , to love the lord thy god , with all thy heart , that thou mayest live . and untill the heart be circumcised , it is filled with the love of the world , so that hee cannot love the lord , at least , with all his heart , as hee ought . there is no such quench-coale to the love of god , as the love of the world. pleasures and the love of carnall things are very apt to steale away our hearts from god before we are aware . if we looke not more narrowly to it , they may doe it . examine your owne hearts , and see if by how much the more you love the world , by so much the lesse you are affected to the lord. these things , as absalom , steale away our hearts from god , as he did the people from his father . if thou findest not that love to god , which formerly hath beene , see what hath come betweene god and thy heart . looke if some pleasure or lust have not crept in betweene : for these will separate betweene god and thee . see if there be not in thy understanding conceits of things to be better then indeed they are : for these will turne the heart from the lord ; but above all , looke to thy will and affections . finis . a heavenly treatise of the divine love of christ . sermon v. by iohn preston , dd. matt. 22. 37 , 38. this is the first , and great commandement : thou shalt love the lord thy god with all thy heart . psal. 31. 26. love the lord o all ye his saints . london , printed by thomas paine , for iohn stafford . 1640. a heavenly treatise of the divine love of christ . sermon v. 1 cor. 16. 22. if any man love not the lord iesus christ , let him be had in execration , yea let him be accursed unto the death . now the next thing wee have to doe , is to shew what kinde of love the lord accepts ; for hee will not take any kinde of love that is offered him , but onely such a love as he calls for , as hee requires . thou must love him with all thy might , and with all thy strength . a publike person may doe more then a private . his example may doe much , or he may command others , if not to doe good , yet to refraine from evill . god desires that thou love him with all thy strength ; if thou knowest much , thou must doe much . besides some things thou canst doe , namely , which others cannot doe without great difficulty . as some men are temperate , some patient by nature . if thou art such an one , god requires more of thee then of another , for he accounts that which thou canst doe , without setting thy might to it , as nothing . it is not enough for thee to love the lord , but thou must love him with thy might . the might of a rich man , of a magistrate , of a scholler , or whatsoever thou art , when thou shalt come to the lord with a small pi●tance , when thou hast opportunity to doe a great deale more , the lord will not take it at thy hands . as a landlord will not receive a small parcell , when the tenant may pay a greater summe . neither is this a thing indifferent , for you to doe , or not to doe : for god requires much of him , to whom he hath given much . hee gives us all talents which he puts as prizes in our hands , which he expects we should lay out according as we have received . paul did no worke of supererogation , though he was abundant in the workes of the lord , continually setting himselfe about the worke with his whole strength . thou must love him above all things else ; above all creatures , above that which is most deare unto thee , yea , above thy selfe . and if thou dost not so , thou lovest him but as a creature which will not serve his turne . hee hath done more for thee then any creatue hath or can doe . he hath dyed for thee , hath given himselfe crucified for thee , he deserves therefore more love then thy pleasures , profits , or then any friend thou hast . you are therefore to love him above all , to imbrace & cleave to him chiefly , to make him wholly thine . but how can he ( you will say ) be wholly mine , seeing so many have their parts in him ? yes , hee is wholly thine , and thou must bee wholly his . he is infinite , and so hath no parts , but is entire to every one , as every line drawne to the center , may challenge the whole center for it's owne , though there be a thousand lines beside . but what ? must i so love the lord , that i may , not love earthly things ? yes : thou mayest love them , so that it be not with an adulterous love . thou mayest love them for god , as by them you may be enabled to serve god the better . but how shall i know this adulterous love ? when you love any thing , so as it lessens your love to your husband , that is an adulterous love . as when thou lovest some pleasure and delight so , as it takes up the minde and hinders thee in hearing , and will not suffer thee to pray without distraction , but thy thoughts must be upon it , this love is adulterate love . thou mayest rejoyce , yet so as if thou rejoycest not . as this joy hinders not thy walking with god , so thou mayest labour in thy calling with a love to it , yet so as it doth not draw away thy heart from god. but this is very difficult ( will some say . ) no , it is easie . when god hath put this love into thy heart , the necessity of it may make it easie . thou mayest doe it , or thou canst not bee saved . indeede it is impossible for a man that hath set his heart on riches , to remove it off againe of himselfe . and in this sense christ speakes , when he sayes , it is so hard for a rich man to enter into the kingdome of heaven . but when god hath wrought this love in thee , and hath revealed to thee the emptinesse and vanity of other things , it will be easie . but i am not able to love the lord above my selfe and all other things . yes , thou mayest , if once thou art throughly perswaded that hee is thy chiefest good , and how miserable thou art without him : thou wilt then bee content to forsake all , and to cleave to him alone . a man that sowes corne is content it should die , so as it may bee quickned againe and bring forth encrease . and therefore paul , though hee saw the outward building of his body goe to decay , he cared not , so long as he was renewed in the inner . so when thou seest thy good conteined in him more then in thy selfe , when thou seest thy happinesse laid up in him , thou wilt easily bee perswaded to leave thy selfe to injoy him : for thou losest nothing by losing thy selfe , thy whole happinesse is in god. againe , thou must be rooted and grounded in love. this is that which the apostle so prayes for , for the ephesians , ephesians 3. 17. there is a certaine love by fits which god accepts not . when men come and offer to god great promises like the waves of the sea , as bigge as mountaines , oh they thinke they will doe much for god , but their mindes change , and they become as those high waves , which at last fall levell with the other waters . if a man should proffer thee great kindnesses , and thou shouldest afterwards come to him to make use of him , and hee should looke strangely upon thee , as if hee were never acquainted with thee , how wouldest thou esteeme of such love ! if wee are now on , now off in our love , god will not esteeme of such love , and if you be not rooted in your love , you will be unstable . let then your love bee well rooted , let the foundation be good on which it stands : now that ●s on two things . this love must be founded in faith . therefore ephesians 3. when the apostle had prayed that they might be strengthened in faith , he addes this also , that they might bee grounded in love . when thou art once rooted in faith , thou shalt bee grounded in love . when therefore you come to beleeve , and consider whether iesus christ belong to you , or no , doe it not overly and slightly , but doe it thorowly , sift every thing to the b●an , give not over till thou art fully satisfied , till thou canst answer all objections , and rest in this perswasion , that all is most true which hath been revealed to thee of the lord iesus christ , and it is good for thee to rest upon it . your love must bee built upon his person . if you love his , and not him , you will be unstable in your love . if thou lovest him in his person , thou changest not , for thy love will bee constant . but if thou love him for that hee hath done for thee , because hee hath done thee much good , and given thee many favours , and tokens of his love , and kept thee from many troubles , when hee changes his dealing towards thee , thou wilt change thy love to him . thou wilt then doe as iob , receive good from the hand of the lord , and also evill . put case god should take from thee , and send one affliction in the necke of another , this will try thy love , whether in this case thou wilt sticke close unto him . sometimes god hides his face from his children , and writes bitter things against them : if then thou canst love him , thy love is on his person , a constant love . another condition of our love is , that it must be diligent . the apostle commends the thessalonians effectuall faith and diligent love , 1 thessalonians 1. 3. if you say you love the lord , and yet will doe nothing for him , you have not that love which god accepts . this love is operative , diligent , and not idle , and dead . wee regard not a dead drugge , a dead plant , wee cut it up and cast it away : even so doth the lord esteeme of a dead love , and love that shewes not it's life , it 's diligence to obey god. this love will cause thee to put on new aparrell , to adorn thy life so , as thy love may take delight in thee . this will make thee carefull to beautifie thy selfe with the graces of the spirit . see therefore whether thy love prepare thee for christ. this love doth that which iohn baptist did . it prepares men for the receiving of the lord. if thou wilt come then before him in thy old garments ; it is a signe thou lovest him not . againe , the operativenesse of it , is seene in opening thy heart to him , when he offers himselfe unto thee . this will give thee a capable heart to entertaine him , that hee may dwell plentifully in thee . this doth make thee comprehend with 〈◊〉 saints , what is the height , and bredth , and length , and depth of the love of christ. this love is diligent in cleansing the heart , that it will suffer nothing to remaine there that may be offensive to the lord god that dwels with his people . this love therefore will suffer no sluttish corner to remaine in the heart , but keepes all cleane . it clenses a man from all filthinesse of flesh and spirit , 2 corinthians 5. lastly , the diligence of love is seene in keeping of his commandements . if thou doest nothing for the lord , thou lovest him not . so much love as thou hast , so much care will there be in thee to doe his will ; so much fire , so much heat to stir for his glory : so much love , so much desire to walke in perfect obedience before him . and now wee come to the object upon whom our love must be placed , the lord iesus . consider whom it is , whom , if you love not , i pronounce you thus accursed . it is the lord jesus , he is your lord , your prince , your saviour , your messias , your prophet , so that hee which loves him not , is worthy to be accursed . first , he is our lord. now , to run from an ordinary master is punishable , to rebell against an ordinary king deserves death , but he is more , our lord and king in a more speciall bond . besides , that he hath made us , and preserves us , we are his by purchase , and he hath bought us deere , hee hath shed his blood for us : so that hee that will not love this lord ; let him be accursed . secondly , againe he is our saviour , and in this respecct love is now more due to god , then in time of innocency . when adam broke the covenant and made shipwrack , christ offers himselfe a saviour . now if wee will not receive him , there is no more hope . he is the secunda tabula , left to us after shipwrack , which if wee let goe , wee cannot escape eternall destruction . lastly , he is our prophet , that messias , iohn . 4. which tels us all things ; that great prophet whom moses foretold , whom if we beleeve not , we must be for ever accursed . the time of our ignorance god regarded not , but now hee will have an eye to us , after that the light hath shone unto us , and he hath revealed himselfe , when this our prophet hath come unto us and shewne himselfe unto us . now god olaimes our love : and if now we refuse to love him , and to come in unto him , we are rebels . yea , he is our priest , and would reconcile god unto us . yea , he is made unto us a king , to subdue our lusts and rebellious affections , to draw us to himselfe , as it were by force : so that now if we love him not , wee deserve the curse . now marke , the lord hath joyned these two together , the lord iesus . we must take heede that we separate them not . and we must see that wee take him not onely as a saviour , but also as a lord. he is not onely the authour of the remission of our sinnes , but he is our lord to rule us . the preaching of the gospel is nothing but the offering of christ , his whole person , and so you must take him , as a subject , to bee your lord , as a spouse to be ruled and guided by him , and then wee shall have the benefit which arises thence . we are willing to part with the sweete , but we will have none of the sowre : as that young man would have had christ , but he would not part with his wealth for him . but christ tels him that he must either part with him or them . canst thou be content to fare as i doe ? to be rejected & scorned in the world as i am ? then well & good , thou mayest follow me , but otherwise thou canst not . and if thou art content to doe thus , to suffer persecution , and to forgoe all for him , thou shalt have him , and all the benefits that come by him ; if not , thou art not worthy of him : hee that beleeves not the lord iesus , is condemned already . i. e. hee that takes him not when hee is offered , is in the state of of condemnation . we must see therefore that we take his whole person , as hee is a lord , as well as he is a saviour , and not the latter without the former . if any man love not the lord iesus , let him be had in execration , yea let him be accursed to the death . the apostle curses sueh as love him not , with a double curse . he expresses it in two languages . they are men set apart to evill , appointed to destruction ; as some men are set apart to good , so are these to evill . they are shut up in prison , such as god hath set himselfe against . his eyes are continually upon them for evill . thus shall he be accursed that loves not the lord iesus . there shall be a curse on his soule , for matter of grace , that as christ cursed the figtree , when hee came and found no fruit upon it , never fruit grow more on thee , and it withered away : so when christ is offered , and this gospell preached , and thou refusest this grace , thou mayest find christ so curse thee , that thou be ever barren in the matter of grace . and if perhaps thou thinkest this no great matter , the curse goes further . thou shalt bee cursed from the presence of the lord. thou shalt have no part nor portion in the light , sweetnesse and comfort of his favour . and this caine tooke to heart , though he were a wicked man , and had before but gods common favour : and so saul was exceedingly cast downe , when as god would not answer him by any of those usuall meanes : but is this such a matter to bee excluded from his presence ? yea , and at the time of death you shall find it somwhat , yea in troubles you shall see it a dreadfull thing ( as they did ) to want him to stand your friend . as saul did , though in his prosperity he little regarded it , yet when the philistines came upon him , he was driven to his wits end , because the lord would not answer him . but these are but spirituall things , i feele them not , you will say . but yet the curse goes further , you shall be cursed also from the earth , that is , from earthly comforts , which it yeelds to others . now thou shalt bestow all thy travell and paine upon it , and be never the better for it . but many a man receives him not , and yet is not thus accursed . indeed we see it not many times , and it may be , the time of execution is not yet come . thou mayest have cains priviledge , though thou art accursed , that none shall kill thee presently : thou mayest enjoy thy health and wealth , and no man lay hold on thee here to hurt thee . but thou art reserved to a more solemne day of punishment . and yet the curse goes a step further , thou shalt be cursed eternally . but that thou wilt say , is a great way off ; and you need not feare it yet . but consider what eternity is , what those dayes of darknesse will be , when the sun of comfort shall set , and never rise againe upon thee . when it shall be alwayes perfect night , and never day . when god shall open all the treasures of his wrath , and powre them with full fury upon thee , when the storme of vengeance shall never bee blowne over , but thou shalt bee overwhelmed in the midst of all miserie , asthe old world was in the deluge . if this be the case of men that refuse , yea , that love not the lord , then take heed to your selves . wee the ministers offer you christ when wee preach , and you sit negligently before us , minding other things , not caring to take the lord. take heed : this is your portion to be thus accursed . the gospell hath two parts : if you take christ , you shall be happy , you shall be saved . but if you will not love him and imbrace him , you shall be damned . therefore thinke not that there is nothing but hony in it : yea there is a sting that followes it , if it be neglected : ministers are not to goe a begging in offering the gospell , but are as ambassadors of the lord of heaven . if men will receive our message , so it is , otherwise the dust which we shake off from our feet , shall be a witnesse against you , that so god will shake you off . god will not have his gospel refused , his son despised ; and therefore he counsels us , to kiss the son , lest he be angry , and wee perish all in his wrath , psalm 2. though hee be a lamb , and have behaved himselfe meekly amongst us , yet if wee provoke him , wee shall know that he can shew himselfe a lyon. if hee be not entertained in the still voice , he will come in fire , in a wind that shall rend the rockes in sunder . thus he describes himselfe , one that hath feet like burning brasse , out of whose mouth proceeds a firie sword , revelation 1. moses went first to mount gerizim , to blesse the people ; and if that would not move them , he go's up to mount ebal , and thence curses them : so the apostle before exhorts & perswades them to the love of christ , but if they will not imbrace him on fair termes , he tels them what shall follow , they must be accursed . but what if i take not the lord at this instant ? i hope this curse will not befall me . it is true , we cannot say so ; for while this time lasts , wee are still commanded to offer christ ; yet there will come a time , when there will come forth a decree which shall never be revoked . take heed therfore , for this is very dangerous . the lord will not suffer his gospel to be abused , or neglected : when once the husbandmen refused the son , they were presently cast out of the vineyard , mat. 21. this offends god more than any sinne that wee can commit . to refuse christ offered , is worse than drunkennesse , theft , adultery , or the like , which men count the grossest sins . my people would none of me , therefore i gave them up to their owne hearts lusts . this refusing him , made him swear that they should never enter into his rest . as the gospel offers greater favour than the law ; so , swifter damnation attends the neglect of it . my brethren , take heed that you receive not the grace of god in vain . while it is called to day , harden not your hearts ; yea , take heed of refusing it now . for , you know not whether this offer may ever bee made you againe ; and if it be , thou knowest not whether thou shalt have the grace to receive it , or no. know , that the same gospel is a savour of life unto life , to such as receive it ; but unto the others , of death unto everlasting death . but the gospel is continued still . it is true : but how many are there that live in the congregation , and are never a whit the better , though they hear the word daily , because by the contempt of it , it becomes the savour of death to them , and their hearts are hardned , so that they shall never receive good by it ? finis . good reader , if thou wilt see the reaches of a devout soule after this love of christ , expressed in these pious sermons , reade this soliloquy following . a soliloqvy of a devovt sovle to christ , panting after the love of the lord iesus . o thou love of all loves , thou chiefest of ten thousand ; thou lovedst me before i was , thou dost love me when i am , thou doest love me ( if i bee thine ) when i am here no more . thy loves are better then wine , but mine are worse thē gall and wormewood . thou lovest mee who deserve lesse then nothing , i love not thee who deservest more then all things . i have hid my selfe from thee as adam , yet thou hast pierced through the darke cloud , and loved me . thou hast opened thy selfe in the face of my soule , yet in the sight of this sun i have not loved thee . no basenesse of mine hath closed thy eyes , and kept thy heart from me : yet every base pleasure , and pleasing lust hath kept my heart and eye from thee . without my love to thee i cannot have my happinesse applyed , and enjoyed . it is faith that marries thee to me : but this faith must worke by love , or my marriage will end in a fruitlesse barrennesse , and faithlesse separation . hitherto therefore i have loved thee , but for lust , not for love . i would have thee save me , but i would not honour , and please thee . i can thus think of my disloyalty towards thee ; but thou knewest it before i thought it , and more then i can speake or thinke . thou doest thinke thoughts of love and peace to me , but i minde the abuse of thy love , and the too late repentance of thee upon my owne termes . how can i be acceptable to thee , ( my love , my dove , my undefiled , ) thou spreadest out thy hands , and art ready for blessing me : but if i open my head , heart , hand , i am apt to receive nothing but anathema , maranatha from thee . can love come to enmity , heaven to hell ? i am hell ( my lord ) thou art heaven : i am hatred , thou art love. thou shewest hatred , yet in my wisdome am i very enmity . can i then expect either to have the blessing of love , or to avoide the curse of not loving ? oh shew me thy face , for it is comly . thou hast often shewed me thy riches , and i have loved them : but oh shew me thy selfe , that i may love thee . i have seen by goodnes , mer cy , compassion , merit , salvation , and have cried out , ( my blessed iesus ) make these mine . now let me see thy selfe , that thou my beloved mayst be mine , and all those riches in thee . from the sight of thy riches i have desired to preserve my selfe : from seeing thy selfe i shall desire to draw neere to thee , and to cleave to thee for ever . o thou whom my soule desires to love , shew me then where thou liest at noone , that i may see thee ! i know where i shall finde thee at the night of my life . i shall finde thee sitting on yonder throne , ready to say , either , come ye blessed , or , goe yee cursed . i doe not know whether so short a view shall bring me to heare either the one , or the othre . shew me then where thou liest at this my noone . now thy sun doth shine upon this my tabernacle , and i have some time to behold thy beauty , that i may be in love with thy person : where then shall i finde thee ? if i looke to mount tabor , i see thee in glory , and i cannot but love thee for that . if i looke to the garden , i see thee lying on the cold ground , sweating drops of bloud for mee , and i cannot but love thee for that . if i looke to golgotha , i see thee nayled to the crosse , and thy heart broached , that i may drinke thy blood and live , and i cannot but love thee for that . if i looke to mount olivet , i see thee ascending farre above all heavens , and i cannot but love thee for that also . indeed in tabor thou hadst visible glory , but it soone vanished : in the garden and golgotha , thou hadst little visible beauty why i should desire thee : and in olivet , thou wast quite carried out of my sight . if then thou liest for mee no where else , what hope have i to love thee , o thou to be beloved of all . art thou not in the tents of the sheperds ? dost thou not walke in the midst of the golden candlestickes ? doest thou not dwell in the hearts of men by faith ? o let mee see thee here below , in the church , in my selfe . let thy glory goe before me , that i may love thee for ever , and ever , and be blessed in thee . thou hast a long time been manifested to me in thy natures , offices , and markes for me , and these draw mee to love thee . thou hast beene crucified before my eyes , and the vertues of it have beene cleared by the ministery of the word , and sacraments . i have heard and seene the promises , signes , and seales of thy dearest love , and these might allure me to love thee . but ( o thou chiefest of ten thousand ) why hast thou kept thy selfe at such a distance ? why hast thou not been formed in me ? why hast thou not dwelt in me , that i might see in thee the glories , and vertues , of thy life , death , resurrection , ascension , and to be sicke of love ? thou hast stood and knockt at the doore of my unworthy heart for this end . thou wouldest have come in and supped with me after the noon-shine of the gospel , with thine owne banquet . but , alas , there was no roome for thee , because i desired first to feast it out with the base guests of sinfull lusts , before i would give thee entertainement . the cause hath been in my selfe , that i have not beene better acquainted with thee , and so , that i have not loved thee . o wretched soule that i am , who shall deliver me from being an enemy to my self ! i have bowed my knees to the father of thee , the lord iesus , that he would grant to me , according to the riches of his glory , that i may have his assistance to empty my selfe of all my wickedguests , that thou mayest come into me , and i may have the better list and leasure to contemplate thy glory , and be grounded in thy love , o my blessed lord iesus . could i but get this , my gaines would be unspeakeable . whatsoever thou commandest would be sweet , because i love thee . if i could give thee my heart , thou wouldst give it better to me againe : for no uncleane thing can come out of thy hands . but ( o my desired love ) i have denied thee ; therefore , i deny my selfe . i have rejected thee ; therefore , i reject my selfe . doe with me as thou wilt , onely first love me , and let me answer thee with love againe . and why should not i be confident to be heard in this , seeing thou ( my love ) sittest at the right hand of god making request for me . speak thou the word , and thy poore servant shall love thee . say to my soule , my father hath heard thy prayer , and then , i will love thee dearely . my lord iesus , if i love thee , i live : if i love thee not , i perish under a fearefull curse for evermore . and shall it be thus with me , o thou that wilt not the death of poore sinners , who pant after thee ? no , no , thy merits and intercession have prevailed with my god. i finde the filth of domineering sinne , in some measure , washed from the windowes of my soule , that the beames of thy glory may pierce it , and draw my love after thee . now doe i begin to be sicke of love , and earnestly desire thy company here , by grace , and hereafter by glory . i love to heare thee speak ( let me heare thy voice for it is sweet ) and to speake to others of thee , and thy beauties . thou hast made mee something willing to doe , and to suffer any thing for thee , lord perfect this good worke . if i see the meanest persons like thee in thy goodnesse , my delight is in them ; i love them the better for thy sake . i dare not wilfully anger thee , and my soule is vexed with them that doe it . thus the pulses of my soule ( by thy blessing ) doe begin to beat after thee . but ( alas ) when i consider how weake i am in thy love to thee my saviour : when i find a thousand things creep in betwixt thee & home , and steale my heart away from thee : when i feele how easily i am diverted from thee and thy service , what comfort can my poore soule have now ? o my lord iesus , thou wilt not leave thy own worke , & suffer thy tender plant to wither away ! when thou hast sowed thy seed , hast thou not prepared the former and latter raine ? shall i not be able to doe this through him that loveth thee and me ? i may not run from thy love , thou art my lord. i dare not , thou art my iesus . if thou live , let me know thy love to me . if i live , let me feele my love to thee . oh shed it more in my heart , that as in beleeving in thee my person is justified , so in loving thee my faith may be justified , and in having faith working by love , i may so constantly walke in thy presence , that with comfort i may sing with the bride , come lord iesus , come quickly , even so , amen . finis . two treatises , viz. the christian freedome , and the deformed forme of a formall profession . by that late faithfull and worthy minister of iesus christ , john preston , doctor in divinity , chaplaine in ordinary to his majestie , master of emanuell colledge in cambridge , and sometimes preacher of lincolnes inne . london , printed by i. n. for iohn stafford , and are to be sold at his shop in chancery-lane , over against the roules . 1641. the christian freedome : or , the charter of the gospel , shewing the priviledge and prerogative of the saints by vertue of the covenant . wherein these foure points of doctrine are properly observed ; plainely proved both by scripture , and reason , and pithily applied , viz. 1. that he that is in the state of grace lyeth in no knowne sinne , no sinne hath dominion over him . 2. that sinne though it doth not raigne in the saints , yet it doth remaine and dwell in them . 3. that the way to overcome sinne , is to get assurance of the love , and grace , and favour of god , whereby it is forgiven them . 4. that whosoever is under the law , sinne hath dominion over him . by that late faithfull and worthy minister of iesus christ , john preston , doctor in divinity , chaplaine in ordinary to his majestie , master of emanuell colledge in cambridge , and sometimes preacher of lincolnes inne . rom . 6. 12. let not sinne therefore raigne in your mortall bodies , that you should obey it in the lusts thereof . printed 1641. the names of doctor iohn preston his severall treatises . 1. a treatise of the attributes of god containing 17 sermons upon divers texts . 2. foure treatises viz. 1. a remedy against covetousnes , upon coloss. 3. 5. 2. an elegant and lively description of spiritual life & death , upon iohn 5. 25. 3. the doctrine of selfe deniall , upon luke 9. 23. 4. a treatise of the sacrament , upon 1 ioh. 5. 14. 3. the saints daily exercise , or a a treatise of prayer upon 1 thess. 5. 17. 4. the new covenant in 14 sermons , upon gen. 17. 1. 2. vnto which is added 4 sermons upon eccles. 9. 1. 2. 11. 12. 5. the saints qualification , containing , viz. 1. a treatise of humiliation in 10 sermons , the first 9 upon rom. 1. 18. the tenth preached before the common house of parliament , upon numb . 25. 10. 11. 2. of sanctification or the new creature in 9 sermons upon 1 cor. 5. 17. 3. of communion with christ in the sacrament in 3 sermons upon 1 corinth . 10. 16. 6. the doctrine of the saints infirmities upon 2 chron. 30. 18. 19 , 20. 7. the brestplate of faith and love , containing 18 sermons upon three severall texts , viz. revel . 1. 17. 1 thes. 1. 3. gal. 5. 6. 8. five sermons preached before his majestie , viz. 1. the new life , upon 1. ioh. 5 15. 2. a sensible demonstration of the diety , upon esay 64. 4. 3. of exact walking upō eph. 5. 15. 4. the pillar and ground of truth , upon 1 tim. 3. 15. 5. sam. support of sorrowfull sinners upon 1 sam. 12. 20. 21. 22. 9. two treatises of mortification , and humiliation , upon col. 3. 5. ephes. 2. 1 , 2 , 3. together with the livelesse life , a treatise of vivification . 10. his remaines , containing 3. excellent treatises , viz. 1. iudas's repentance . 2. the saints spirituall strength . 3. pauls conversion . 11. the golden scepter , with the churches mariage , being three treatises in one volume . 12. the fulnesse of christ , upon iohn 1. 16. 13. a heavenly treatise of the divine love of christ , in five sermons , upon 1 cor. 16. 22. the charistian freedome , or the charter of the gospel , shewing the priviledge and prraeogative of the saints , by vertue of the covenant . rom . 6. 14. for sinne shall not have dominion over you ; for ye are not under the law , but under grace . these words are brought in thus ; the apostle exhorts them not to sinne , but to give their members as instruments unto righteousnesse : and to move them to this , hee tells them that sinne was not their lord now as it was heretofore , and that it shall have no more dominion over them , and therefore he bids them strive against it : and then he adds a reason of this , because they were not under the law , but under grace , now christ hath changed their hearts : for while a man is under the law , sinne hath dominion over him ; it tells him what to doe , but gives him no power to doe it : but you have the grace of sanctification to change your hearts , and enable you to every good word and work , so that you delight in the law after the inner man , albeit you see another law in your members warring against the law of your minde , and bringing you into captivity to the law of sinne which is in your members , as it is said , chap. 7. ver . 23. whence wee may learne , that hee that is in the state of grace , lyeth in no knowne sinne ; no sinne hath dominion over him . now , sinne is said to have no dominion over a man , three manner of wayes , viz. in regard 1. it hath no right to rule over him ; it is no more our lord , but is as a servant that hath no dominion , but is said to offer violence to us : as if the king of spaine should rule over us , hee hath no dominion over us . 2. in regard it is not obeyed , for there it hath dominion : as a prince may have right to a kingdome , yet if hee be not obeyed , hee hath no dominion . 3. in regard though it strive against us , yet it never gets the victory : for though it assault us , yet if it get not the victory , it hath no dominion over us : this is proved by three similitudes which must be explaned , viz. first , it was our master , and we its servants ; but now wee have changed our master , and are become the servants of righteousnesse , ver . 18. secondly , it is said that we were married to sin , and it had dominion and command over us , as the husband over the wife ; but now it is dead , and there is a divorce betweene us , and now wee are married to christ , and hee commands us , and wee obey . thirdly , it is said we are dead to sinne , and alive to god , ver . 11. and therefore we cannot live in sinne : for , command a dead body to goe about a businesse , and he cannot , because he is dead . now the reasons of the point be these . the first is taken from christ ; wee are ingrafted into christ , and into his death , and into the similitude of his resurrection , verse 5. we are grafted as a graft into christ , and all the old sap is taken away , and wee have new sap , and bring forth new fruit , and have no other , because we grow in another tree , and we live to god : yet we may commit sinne , though wee allow not our selves in it ; for they that are christs , have crucified the flesh with the affections and lasts thereof : if therefore there be any lust reigning in us , we are not in christ. againe , if any man be in christ , hee is a new creature , and therfore he doth not wallow in his old sins : so saith god , i will give you a new heart ; and , all things are become new ; and , old things are done away : therefore wee cannot lve in any knowne sinne . againe , whosoever is in christ , hath received of his fulnesse , and grace for grace ; in him we are able to doe all things : and therefore if we cannot strive against old sinnes , wee are not in christ. secondly , because wee have the spirit of god ruling in us , and therefore we walk after the spirit , and not after the flesh : now if we lye in any known sinne , we have not the spirit , and therefore are not in the state of grace : if any man have not the spirit of grace , he is not the sonne of god : now if he walk after the flesh , hee hath not the spirit , for the spirit gives him ability to strive against all sinnes . thirdly , he is borne of god : now , he that is born of god , sinneth not , that is , sinne ruleth not over him : for a man is said to sinne that favours wickednesse , and setteth his heart to sinne : hee sinneth not , because he is like god , as a sonne is like his father ; and therefore a wicked man is like the devill , because he is his father , and his wickednesse is in him , and therefore the devill is called the father of the wicked : and so every regenerate man hath all the righteousnesse of christ , though not in the same degree ; he hath perfect holinesse of parts , though not of degrees : now then he hath no member of satan in him , that is , no knowne sinne which hee loveth . fourthly , because hee hath the whole law written in his heart , and his heart is set to obey the whole law , and therefore hee cannot lye in any knowne sinne . fifthly , because he is wholly changed and translated to another man : which is exprest two wayes . 1. the whole drift of his minde is changed . as suppose the earth were made free , the whole bent of it were to goe upward ; so a man is wholly bent towards heaven , or else his heart is not changed : and if so , he can lye in no knowne sinne . 2. he is changed in his taste . s. paul saith , they that are in christ , savour not the things of the flesh , but of the spirit : every sinne is bitter to the regenerate man ; if it be not , then he savoureth the things of the flesh . to this is that agreeable , keepe this feast with unleavened bread , and not with old leaven of maliciousnesse : we must be unleavened bread to christ , we must give no allowance to sinne . sixthly , because they know god. the lord saith by his prophet , i will write my law in their hearts , and they shall know me : so that with this writing the law in their hearts , they cannot but know sinne ; for they are changed in their mindes before they can know god : hence i inferre that he that knowes god , will not change from the immutable god to the mutable creature ; and they that doe it , doe it because they know not god. seventhly , because hee hath faith , which will make him not lie in any knowne sinne : for all sins are either of the temptation of the devill , the flesh , or the world : now , faith overcomes all these . 1. it overcommeth the world ; this is the victory that overcommeth the world , even your faith : but if the world could overcome the regenerate in any temptation , then this were not true that faith overcommeth the world ; but he shall not be overcome by the glory and riches of the world . secondly the flesh ; the just walketh in his integrity . to this may be added , that blessings are every-where annexed to the keeping of the commandements ; blessed are they that have respect unto thy commandements : if you leane to the right band , or to the left , &c , againe , if you keepe the whole law , and offend in anyone , you are guilty of the whole law . but , besides these scriptures , there be other reasons to prove that the regenerate man cannot lye in any knowne sinne . first , because hee that lyes in any knowne sinne , hath another for his lord and god , and so is an idolater , and so cannot be regenerate , for hee yeeldeth to the same still ; if it commands , hee obeyeth ; god commanding him , hee neglecteth it , and therefore maketh it his god. secondly , because he that lyeth in any knowne sinne , will be unconstant in the serving of god : now god rejecteth such an one ; for though the temptation to that sinne being removed , hee serve god ; yet that sinne setting upon him , hee forsakes gods service , and obeyeth it , and when soever occasion is offered , hee turneth to obey it : now such unconstancie god hateth . as among men a flower though it be more beautifull than a pearle , yet it is not regarded so much , because it is fading ; and a ship may saile safe a great while , but yet falling upon a rock maketh shipwrack : so a man may make shipwrack of faith and a good conscience ; and such a one cannot be in the state of grace . thirdly , because hee that lyeth in any knowne sinne , will , if he had like strong temptations , commit all the sinnes in the world ; as be a man enclined to covetousnesse or uncleannesse , hee would commit any other if hee were as much enclined to any other : now , such an one cannot be in the state of grace . fourthly , because if a man have a good heart , no sinne can grow there , because it is out of its proper place , and therefore cannot prosper : as plants that grow in india , if they be set here , wither ; so every sinne in a good heart is out of its proper place , and wil not grow , but wither every day more & more : but he that findeth finne growing in his heart , his heart is not regenerate . fifthly , because he must hate the word of god and godly men : for when a man is ready to commit sinne , the word is at him to disswade him , godly men disswade him ; and therefore now if he doe it , and they still rebuke him , hee commeth to account the word a reproach , and he hates it and good men likewise . thus herod is iohns friend a great while , till he tels him of his beloued sinne , and then off goes his head : so hee hates god , and wishes there were none , because he resolveth to sinne , and god reproves him , and so hee cannot be in a good estate . sixthly and lastly , because all his actions will have an evill tincture from that his sinne ; it so swayeth all he doth , that nothing is currant in gods sight . as if a man were set to get honour , though he did not directly fall into that sinne , yet hee squareth all his actions that way , hee affecteth such persons as may further that his intent , so that sinne leaveneth every action of his ; and whensoever any act of religion opposeth him , he then forsaketh all : as if a man have a project to get a harvest that is not yet come , all that hee doth , is for that end , hee ploweth , soweth , and the like ; so it is with a man that hath a sinne , and resolves to follow it , hee byasseth all his actions by that , therefore god abhorres him and all that he doth . first , this is to try us : hereby every man may know whether he be in the state of grace or no. if he lies in the least knowne sinne that is , hee is but counterfeit ; if though he be admonished , and told that god will not have him to doe such a thing , yet he doth it , it is a signe he is not in a good estate : as if a man knew and were perswaded he ought not to abound in idle speeches , and yet will , it is a signe he is not in the state of grace . so when he is commanded to pray , and yet doth it not , or doth it only for shew , it 's a signe he is in a bad estate : or if hee knew it a sinne to be idle , and is perswaded of it , and yet will , it 's a signe his estate is not good : so for immoderate gaming , if one be told hee should not , yet will use it , certainly he is bad : so for the lust of the flesh , the lust of the eyes , and the pride of life , when a man shall spend all his time , and finde all thoughts bent that way for any one of them , certaine it is his heart is not gracious ; for then these thoughts would not abound in him , but thoughts of growing in grace ; but if his morning thoughts be for satisfying of the flesh and the lusts thereof , or his secret plots , he may justly feare it 's a reigning sinne : for when all his projects and thoughts are upon one thing , as to be in fine apparell , it 's certaine sinne reigneth in him , and so he is in the state of damnation ; as a scholer that wholly aymes at vaine glory , and how to get honour and credit , that sinne reigneth in him . but there were many which seemed religious men , which had these infirmities in them in the scriptures . true , and many therefore not truly regenerated , but seeming only so : now many make a faire show under the meanes , when falling into temptations , they fall away : but if they be not commanded , or think not of it , great faults may stand with true grace ; but if they be admonished by their conscience , or others , and told they must not doe it , then their estate is not good ; for true grace cannot stand with these failings . now , the signes whereby we may know , whether we live in knowne sinnes or not , are these . 1. living in a knowne sinne is of two sorts ; 1. knowne , when men sell themselves to commit wickednesse before the lord , as ahab did ; when he powreth out himselfe to vanity , as when a man shall give up himselfe to drink or to company , or to commit any sinne of uncleannesse , or giveth himselfe to spend all of his time in recreations , this is evident to the world and to his owne conscience . againe , when he plainely forsaketh god and good courses which he tooke before , as demas did , this is plaine , he lyeth in a knowne sinne . secondly , the secret lying in sinne , the signes whereof are these . 1. when a man committeth it ordinarily : this is that paul saith , that the saints fall upon occasions : as if a man be sailing into france , a tempest driveth him into spaine ; so the saints face is towards heaven , but a suddaine passion may drive them another way . to commit sinne ordinarily , is to commit it when temptation assaileth , and occasion is offered , and impediments removed , then hee commits the sinne ordinarily ; for if there were such temptations alwayes , hee would commit the sinne alwayes : as pharaoh was good by fits , he was often restored , and desired moses to pray for him ; yet when temptation came , hee would not let the people goe , though before he had intended to do it . so saul , when opportunity was offered , would have killed david , though he swore not to doe it ; and so hazael : this is committing of sinnes ordinarily . secondly , when a man rejecteth admonitions , and the reprover . a poore childe is better than a foolish ( that is a rich ) king that will no longer be admonished , for then his heart is evill : for if a man be willing to have his lust mortified , hee is well pleased with him that brings him a knife to cut it off , because he doth as he would have him to doe : but when men are purposed to lye in sinne , they doe as a man doth with physick that he loatheth , he hateth even the very pot it selfe wherein it was ; so they hate them that admonish them , even as dogs : but if they can endure the company of good men , it is a signe their hearts are good . thirdly , abstinence from occasions : for many say their infirmities make them runne into such and such sinnes ; but if they were minded to leave their sinnes , they would leave their evill company and all occasions . to this adde the use of the meanes : for hee that purposeth to forsake his sinnes , will use the meanes : as if a man that is a drunkard , will keepe drunkards company , hee hath not purposed to forsake his sinnes , for then he would forsake and leave his evill company : but if hee use the meanes for mortifying the sinnes hee loveth , then it is a signe he is willing to leave sinne . now the meanes for mortifying sinfull lusts in us , are these . first , to make a vow not to commit that sinne , nor touch the occasions ; for then it is a signe our heart is sincere : this is a comfort to those that have made vowes ; which should be more used , not to make perpetuall vowes , but for some short time . secondly , to fast and pray ; for some lusts are not cast out but by these three . thirdly , to use godly mens company , for their practise and example helps them to forsake their sinnes , to fast and pray . another signe of not lying in any knowne sin , is whē a man prayes for admonitions , that god would stirre up some to admonish him , and can be content to search reasons out of the scripture against it , and is glad when he heares it reproved in the publique ministery . fourthly , when we can be content to be deprived of many things which might further our lusts , and to loath what sweetnesse might encrease them ; that is a sure signe that sinne rules not in us . fifthly , when a man confesseth his sinnes particularly , and plainely : for this is a signe hee would forsake them : this reason the scripture doth show , because then the conscience maketh such a noyse that he cannot denie it ; for when a man is purposed to continue in sinne , hee will not confesse his sinnes , no not to god : it is said when they came to iohn baptist , they confessed their sinnes , matth. 3. 6. so david saith , i said , i will confesse my transgressions unto the lord , and thou forgavest the iniquity of my sinne . psal. 32. 5. sixthly , when he is easily convicted : but when men will not be convicted , but seeke out distinctions to maintaine their sinne , it is a signe it is prevalent in them . againe , when they will not examine both sides , but runne to commit it , and stop their eares like a deafe adder , which refuseth to heare the voyce of the charmer , charme he never so wisely , and will not heare the reasons against that sinne , least they should be restrained . therefore the righteous are said to ponder their wayes , and consider their paths , and to try everything , and to take that which is good . now , hee that will but heare reasons against the sinne he doth , he is none of these : but when he will not be convinced , which is the first work of the spirit , it is a signe he is under the dominion of sinne . seventhly , when a man abstaineth from sinne not onely out of a naturall conscience , but out of a spirituall ; for a naturall conscience may deceive him : for there be three degrees of conscience : first , a prophane man hath some conscience ; secondly , a civill man hath more conscience ; yet both naturall : thirdly , a godly man hath most conscience . paul speaketh of the heathen , that they had a conscience that did accuse and excuse them : but when a man doth not commit sinne , being enlightned by a spirituall conscience , which is when a man hath a love to the contrary grace , and is carried with a certaine desire to doe it ( as men eat ) though there were no reward , and hate the sinne , and will not commit it , this is a good signe that sinne hath not dominion over him : but a man may have a restraint from a naturall conscience , yet it may have dominion over him , because it is as a barking dogge , that keepes the theefe from robbing . eighthly , when a man 1. doth not purpose to commit the sinne ; 2. hath reluctancie in the committing of it . 3. grieveth afterwards , and riseth with a better resolution not to doe it . but if this proceed from a naturall conscience , it is nothing : but if it proceed from a spirituall conscience and hatred of sinne , this is a good signe . ninthly , when after striving we have the victory : for we shall have the victory if we strive aright . this takes away their excuse that say it 's their infirmitie : but if they lye not in sinne , they will have the victory over it ; else thou art not a king , for a king is victorious ; yet a king may have rebels , yea , he may be wounded , yet hee keepes his power . so the saints may have many infirmities , yea they may have sound falls , yet in the end they have the victory ; god shall tread satan under their feet : wherefore the godly mans heart , though hee faileth sometimes , is like a troubled fountaine , which though it be muddie , yet because there is a spring of grace in his heart , it worketh it selfe pure againe , and works out all the mud . therefore content not your selves with dislike of sinne , but leave not till you have got the victory . tenthly , observe whether thou delightest in those that commit the same sinnes : if you doe , you lye in sinne , whatsoever you pretend . they doe not onely those things , but have pleasure in those that doe them . rom. 1. ult . this is a signe of a desperate heart . for a man may be drawne to sinne by passion , yet his heart may be upright : but when hee alloweth and loveth it in another , then there is no passion to lead him , but it 's a signe his heart is bent to it : for it 's a signe of grace when you love those that excell in grace ; so on the contrary it 's a signe of a corrupt and rotten heart , when wee rejoyce in iniquity . as for example , suppose a man have a lust of uncleannesse , yet disliketh it in another , and liketh those that excell in the contrary vertue , it 's a signe hee is in a good estate ; and this is true , because in another a man hath no passion to lead him away . eleventhly , when a man shall commit a sinne cleane to the contrary after perswasion , and long deliberation , as in ieroboam , saul , and ahab ; these committed their sinnes but once or twice : saul had a commandement from samuel not to doe it , he had many dayes deliberation upon it , yet hee did ; which lost him his soule . david committed greater sinnes , yet god counted them nothing , because he did not cast god away : but saul had cast him off ; so ieroboam set up the calfe on deliberation , and contrary to the perswasion of the prophet , therefore god cast him off . this was balams sinne , who deliberated what he should doe , yet having a secret desire of reward , did curse israel ; which made god cast him off : this was the sin of francis spira , who was smitten for committing of a sinne of deliberation . twelfthly and lastly , when a man shall make no conscience of small particular sinnes , wherein his judgement is convicted that they are sinnes , it 's a signe sinne hath dominion over him : this is plaine by scripture ; he that is not faithfull in the greatest , he may doe it , yet not be faithfull . againe by reason , if a small sinne be a sinne against god , then why make you no conscience of the least ? for god is offended with these as well as with the greatest : so if ye make conscience of the greatest of the duties of gods worship , why doe you not also of the least duties ? for god is pleased with these , as well as with the other . some say they will be religious , but they need not be so precise as some scrupulous men are : but let them examine themselves : if the least sinnes be sinnes , they must also make conscience of them : so if we must keepe an houre of the sabboth , there is the same reason of the rest of the houres ; so for idle speeches , and fashioning of our selves to the world ; so if we seeke for preferment or riches , it is contrary to the commandement of god : seeke not to be rich ; for they that will be rich , drowne themselves in perdition and destruction : so wee must not keepe company with evill and unsanctified men : examine how wee practise this in all duties commanded , let us try our selves by abstaining from occasions , whether wee refraine our selves from the temptations of objects ; for our speech must be gracious , not by fits , but alwayes ; so we must be diligent in our callings : if out of conscience we doe this , we are faithfull ; otherwise wee are not : for the same god which commanded us not to kill , commanded us not to commit adultery : if then thou committest adultery , thou offendest god : so moses would not leave an hoofe behind him in egypt , because god commanded him so to doe . know you not that no unrighteous man shall inherit the kingdome of god ? 1 cor. 6. 9. so if wee abstaine from foule sinnes , yet if we commit the least , wee shall never goe to heaven . it serves for encouragement for fearefull christians : for if sinne shall not have dominion over you , then this may encourage you against the sinne that prevaileth against you sometimes ; at last you shall have the victory : it is true that many sinnes make warre against many christians , and will not be overcome for a long time , it may be for one , two , or three yeares ; yet let us not be discouraged , but renew our strength againe , and in the end wee shall have the victory . thirdly , we have here the priviledge of christians ; for though they be servants while others be princes , yet they are free in regard of their lusts . to see a man led to his execution , wee would not think it were for his honour ; so when ungodly men thrive in their worldy lusts , their soules are led to destruction , when sinne shall have no dominion over the godly ; but the ambitious and voluptuous men doe whatsoever their lusts command them , with a miserable bondage . it is not enough for men to see their sinnes , or to blame them in themselves , or to purpose to amend or forsake them , but they must strive to overcome them , or else they shall have no promise of the gospel apply'd unto them . pharaoh was a wicked man , yet with heart he purposed to let the children of israel goe ; but when some temptation assaulted him , then he would not let them goe : so saul purposed in his heart not to kill david , insomuch that he sware to ionathan he would not doe it ; yet afterward he attempted it upon another temptation : but wee must come to feele that sinne hath no dominion over us , otherwise we shall heare that sentence , depart from mee ye wicked into everlasting fire ; and , out of thy owne mouth i will adjudge thee , o thou wicked servant . and so much may be sufficient for the unfolding the first point of doctrine ; proceed wee to a second which flowes from hence also , and that is this , viz. that sinne although it doe not raigne in the saints , yet doth remaine and dwell in them : for proofe whereof see this place of scripture , if any man thinketh ( saith saint iohn ) that he hath no sinne , hee is a lyer , and there is no truth in him . the truth whereof will be seene in these things clearely . 1. because our knowledge is imperfect , and therefore every grace is imperfect , as our faith , and so our love ; and therefore much sinne must be in a man , in as much as his grace is not perfect . 2. the flesh lusteth against the spirit ; therefore it is plaine there is sinne in us , yea so much that often times it even captivateth us . 3. wee have in this life but the first-fruits of the spirit : now when wee shall have it in fulnesse , we shall have no more than enough ; therefore having now but the first-fruits of the spirit , mortification , and sanctification , sinne is not wholly abolished in the saints in this life , but doth dwell in them . the reasons hereof are , 1. to humble us , and to make us see what is in our hearts , and to make us know that the lord bringeth us to the holy land ; therfore god sometimes left the israelites to try them ; and so hee troubled hezechiah to know what was in his heart ; and so he sent a messenger of satan to buffet s. paul , lest hee should be exalted above measure through aboundance of revelations ; and so the lord doth deale with every saint . 2. that christ may be acknowledged ; for if wee had no sinne in us , we should not acknowledge the benefits of his mediation so much as now wee doe : all are shut up under sinne , that he might have mercie upon all , rom. 3. 9. & 11. 32. that is , that it might be manifested and declared , that they are saved meerely by the mercie of god in christ , as is said , rom. 3. 26. otherwise wee should not rightly value our justification and sanctification ; but seeing him subduing , pardoning our sinnes , wee see what need we have of him , how that we are lost without him . 3. that wee might exercise our faith . 1 ioh. 3. 2. wee are the sonnes of god , but it doth not yet appeare what wee shall be , &c. so god hath hid his children under basenesse , that their faith might be exercised : for things we see , we may easily beleeve ; but faith is of things not seene : therefore god doth as men doe , hide jewels under base places , where men would looke least for them : wherefore wicked men stumble , and are offended at this , because they doe not beleeve it ; and therefore it is made an article of our faith , that we need and beleeve the remission and forgivenesse of sinnes . but let us apply it . 1. this should teach us not to be discouraged for those infirmities that are in us , for there are such in every saint . sinne is a guest to evill men , but a theefe to the godly , which they would not have come in their hearts : so it is one thing to weare a chaine as an ornament , and another as a fetter to restraine them : therefore the godly ought not to be discouraged , but to assure themselves they are under grace . 2. wee must not censure men for the slips and falls wee see in them : for wee must remember that sinne dwelleth in them , we must not presently judge them to be hypocrites : be not many masters , saith s. iames , that is , censure him not , for he standeth or falleth to his owne master . rom , 14. 4. 3. this should teach us to be watchfull , and not to think our labour is at an end when we are in the state of grace ; for sinne still dwelleth in us , and though we have the victory over sinne one day , it will fight against us the next day : as in a garden the weeds will grow , because the roots are not quite plucked up , and taken away ; so sinne is in us , and therefore we must think it will fight against us and vex us ; and therefore i say , let us renue our strength . now for this , we must doe these two things . first , weaken sinne . secondly , pray to god to make us watchfull . and so i have also done with the second doctrine . againe , from the latter part of these words , or reason of the promise made unto them in the former part of this verse , that sinne shall not have dominion over them , because they are not under the law , but under grace : i gather this conclusion , viz. that the way to overcome sinne , is to get assurance of the love and grace of god , and that it is forgiven them : the reason why the apostle promises them sinne shall not have dominion over them , is , because they are not under the law , but under grace , that is , they had assurance of gods love , and that their sinne is forgiven them : this is proved from that , faith purifieth the heart ; and , you repent and beleeve the gospel . now the reasons hereof are these foure especially . 1. because it is the meanes to get the spirit , without which no sinne is forgiven , which commeth by faith ; for it is not recieved by the law , for so saith the apostle , received you the spirit by the works of the law , or by the hearing of faith ? gal. 3. 2. secondly , it is the way to make us beleeve the promises , to make us beleeve that wee are transformed into a heavenly nature : for when wee beleeve the promises are true , that works love in us , and love transformeth us into the divine nature , without which no sinne is overcome . thirdly , because hereby wee are able to resist the tentations , which are either for the enjoying of good , or fleeing of evill ; so that these promises propound more good than sinne can harme : sinne threatned the losse of outward things , but the promises propound eternall life , which is better than all things else in the world . fourthly , because we doe delight in god : for when wee doe beleeve in god that our sinnes are forgiven us in christ , then we looke at god as on a mercifull father , and then wee cease to delight in the world , and we begin to delight our selves in the lord. the use hereof is , first , for direction , to teach us the way how to heale a sinne , and that is to get assurance that it is pardoned and forgiven ; for legall terrours doe not heale a sinne , but it is faith that purifies the heart , and purifying pacifies it : as a traytor will not come in , when hee heares a proclamation out for his death ; but when he heares he shall live , and be pardoned , this makes him to come in : so we , when wee onely fix our eyes upon the legall terrours , shall not heale our sinnes ; but when wee beleeve they are pardoned , this heales them . but sorrow and a broken heart are required for sinners to be assured of their forgivenesse . this sorrow is not so much commanded , but it is that whereby god prepareth his servants hearts , to make them see what need they have of pardon , and so they may ask pardon : but the sorrow commanded is that which followes beliefe ; for the more i beleeve the promises , the more i shal grieve for displeasing him . but what is the way to get assurance of the forgivenesse of our sinnes may some say . i answer , that that be done which is to be done on our part , beleeved which god hath promised . first , the things to be done on our part , are these : 1. confession plainely and truly : we must confesse them to god , and to man , when we our selves cannot overcome them . 2. contrition ; which is when a man is not stubborne , and resisteth gods will , and will please himselfe ; to get his heart broken , and to say as s. paul saith , lord , what wilt thou have mee to doe ? and then we are subject to his will. to him will i looke that is of a contrite heart . 3. desertion , or forsaking of sinne : for , he that forsaketh not his sinnes , shall not prosper ; which is when we having the like occasions , yet will not give way to him , but follow our owne lusts . secondly , that that be beleeved which god hath promised ; and that is , that as hee hath said , he will forgive our sinnes , upon such and such conditions , so we beleeve it . and to make us to doe this , these motions may perswade us . 1. because he is mercifull ; in whose mercy there are three things , all very materiall and moving . 1. it is naturall to him , hee is not weary of shewing mercy : as the eye is not weary of seeing , nor the eare of hearing , no more is god in shewing mercie : but in us it is not naturall , but an infused quality , and therefore wee are weary when men provoke us often . 2. his mercy is infinite ; but in men it is not so : therefore come within compasse of this quality , and hee will exercise it ; for no sinne is beyond gods mercy : this keepeth us from despaire : for though they be great , yet god is able to forgive them . as the raine watereth as well the great field as the little garden , and as the sunne shines as well on mountaines as on molehills , and as it disperseth the thick mist as well as the least thinne cloud , so doth gods mercy passe by great sinnes as well as little . but if our sinnes be exceeding great , aggravated with circumstances , and often committed , then we cannot imagine that god will forgive us . this is answered by the prophet isaiah ; god is more mercifull than man can be sinfull , he is more mercifull than we can imagine : my thoughts are as much above your thoughts as the heaven is above the earth . 3. we see much mercy in men , and in the mother of a childe : now , it is but as a drop out of the ocean of gods mercy , but as a spark to the whole element of fire . if you being evill , can give good things to your children , how much more shall your heavenly father , &c. see what the scripture saith , i am mercifull , forgiving iniquity , transgression and sinne : the first word signifies originall sinne , the second actuall , the third rebellion ; all which god can forgive . secondly , because it is the end of christs comming into the world : now , no man will doe any thing , especially so great a matter as to kill himselfe , for no end : christ then dyed for the forgivenesse of sinnes . this s. paul urgeth : the end of christs comming was to save sinners ; otherwise the crosse of christ had beene of none effect , and his mediation of no use , if men did not commit sinnes , or if god should not forgive them : therefore god must needs be ready to forgive . thirdly , because god beseecheth us to be reconciled unto him through christ : now , if god doth this , if wee seeke earnestly , hee will heare us . the prodigall being willing to come home to his father , he met him , and received him joyfully : so doth god , hee chargeth his ministers to compell men to come in , that is , to preach gods mercy , that he will forgive their sinnes ; and therefore the most acceptable action to god is to bring a sinner to him . fourthly , the charge laid on us to beleeve : wee are charged on the paine of death to beleeve ; and therefore it is most profitable for us , and most pleasing to him : hee takes it wel at our hands that wee should beleeve , and by the hand of faith lay hold on him ; which hee would not doe if he were not ready to forgive . fifthly , from the examples of others ; let us see what god hath done for them , and it will make us beleeve : he forgave manasses as well as ioshua , he pardoned mary magdalen as well as elizabeth , and paul as well as peter : he hath forgiven the greatest sinnes as well as the least , and he will also deale so with us . sixthly , from the effects of it which are these . 1. it glorifieth god much : abraham beleeved , and glorified god much : for the greater the sinner is , the more honour is given to god : as the physitian hath the greatest glory by curing the greatest wound : so god hath the greatest glory by forgiving the greatest sins , which wound the soule even to death . 2. it moveth us to love god the more . mary loved much , because much was forgiven her . 3. it mollifies the most ; it causeth them to relent , and weepe much more . this is plaine by that place , where it is said , that when god forgave the greatest sinnes , then they mourned and lamented , as in those converts , act. 2. 37. 4. it purifies the heart : for no man lookes to keepe his heart pure , untill hee be assured of the forgivenesse of his sinnes ; for till then hee cannot looke on god as on a father : but on the contrary , when the sinne is not forgiven , god loseth the glory of being a father , and the glory of his truth , and of his mercy ; and that hardens the heart from relenting . seventhly , from the price which was payed , and which no sinne can goe beyond : indeed , if christ had payed but a finite price , wee might feare that our sinnes should not be forgiven . if a man were in debt two thousand pound , and there were but one pay'd , hee might be discouraged : but when there is infinitely more pay'd than the debt is , this should make us beleeve our sinnes are forgiven us whatsoever they be , seeing they be all but finite . eighthly , from the tenour of the promises , which proclaime that they that beleeve and repent , and forsake their sinnes , shall finde pardon for them : as a king that proclaimes that all traytors and rebels shall be pardoned if they would lay downe their weapons . now , non est excipiendum ubi ●ex non excipit , there is no exception to be made where the law makes none . god faith , yea therefore hath said and sworne it , that he will forgive our sinnes , that we may beleeve it . but i have committed the sinne oft . yet god will forgive thee . though thou hast oft committed whoredome , yet i will forgive thee , if thou turne unto me , saith the lord , by the prophet , of the house of israel , ier. 3. 1. hence then ( to make some use of it ) wee may learne not to deceive our selves , to think we are in the state of grace , when we are not : for if wee did truly beleeve our sinnes are forgiven us , wee would be healed : but if we have the same lusts , and keepe the same company , which we did when wee were not changed , it is a meere delusion , whatsoever we say or think . and thus much for the third point too : there yet remaines one more , wherewith wee will conclude the whole text ; and that we may draw from the contrary to what the apostle here saith ; and indeed it is implyed , though not exprest : for if sin have no dominion over them that are not under the law , but under grace : then on the other side must it needs be as true , that whosoever is under the law , sinne hath dominion over him , that is , hee that refraineth sinne onely for feare of the law , and of judgements , sinne hath dominion over him : this is the case of them that refraine sinning onely for feare , and for the salvation of their soules , or for educations sake , which have beene brought up in good families , or such as repent upon some amazement , like the bulrushes which hang downe their heads onely while the shower lasts . and that , first , because all such as are not under grace , but under the law , have not received the spirit , which commeth by hearing the gospell : and no creature can change one creature into another , as lead into gold , or a wolfe into a lamb , unlesse it be by gods spirit . secondly , to such gods service is burthensome ; and violent motious last not long : they are weary in clambering up an hill : all naturall motions are swifter at the last than at the first ; but these are like the israe it es , who after a time would have returned into aegypt againe . now then , to end all with the time , let us 1. be exhorted not to abstaine from any sinne for feare of punishment , but consider whether thou wouldest serve god for gods sake , although there were neither heaven nor hell : it must be our meat and drink , which men would doe though there were no punishment for the omission of it . blessed is hee that hungreth and thir steth after righteousnesse . 2. hence we may learne not to deferre repentance , till death , sicknesse , crosses , or age comes : then it may be you would not sinne , though with balaam you had your house full of gold and silver : for it 's not the abstinence from sinne that god loveth , but the change of the heart . amaziahs heart was not right though he walked in all the wayes of david . there are men that have made a covenant with hell and death ; but god will disanull that covenant , or it will be but equivocall ; many have sworne in their sicknesse never to commit sinne again , which afterward they have committed again with greedinesse ; many have dyed in the same without repentance . 3. labour to see your selves doing duties with as much love as you can , and with as little feare , because perfect love casteth out feare . and so ( beloved ) i have given you a briefe survay of the severall points contained in this portion of holy scripture : wherefore , if you know these things , happy are yee if yee doe them . finis . the deformed forme of a formall profession : or , the description of a true and false christian , either excusing , or accusing him , for his pious , or pretended conversation : shewing that there is a powerfull godlinesse necessary to salvation , and that many have the forme , but not the power thereof . in handling whereof , these three things are plainly and powerfully explained and applyed . 1. what godlinesse is . 2. what the power of it is . 3. what be the reasons why some have but the forme thereof : together , with the meanes and marks , both how to attaine , and to try our selves whether we have the power thereof or not . by that late faithfull and worthy minister of iesus christ , john preston , doctor in divinity , chaplaine in ordinary to his majestie , master of emanuell colledge in cambridge , and sometimes preacher of lincolnes inne . not every one that saith unto me , lord , lord , shall enter into the kingdome of heaven , but hee that doth the will of my father which is in heaven , math. 7. 21. pure religion , and undefiled before god and the father , is this , to visit the fatherlesse and widowes in their afflictions , and to keepe himselfe unspotted of the world , james 1. 27. printed 1641. the deformed forme of a formall profession . 2 timothie . 3. 5. having a forme of godlinesse , but denying the power thereof . our apostle s. paul doth in these words give us a part of a description of wicked men in the latter times : & he bringeth them in by way of prevention or objection , or answer to an objection , as if some should wonder that there should be such kinde of persons in the church , as hee in the former verses had described ; covetous , boasters , proud , blasphemers , disobedient to parents , unthankfull , unholy , &c. doe these live as the church do's ? doe these retaine the sacraments , and the like ? yes , saith the apostle , they doe , wee cannot denie it ; only this , they have a forme of godlinesse , but &c. so that the point of doctrine arising from hence , doth plainly appeare even at the first sight to be this , viz. that there is a powerfull godlinesse necessary to salvation , and that many have but the forme , not the power thereof . now , there be three things to be explained in opening of this doctrine , to shew 1. what godlinesse is . 2. what the power thereof is . 3. the reasons why many have no more but the form therof . for the first , that you may the better conceive what godlinesse is , i will first shew you what it is not . first then , it is not bare nature ; but that godlinesse which god requireth of all men , is more then so . god indeed hath commanded nature , yea even corrupt nature , to bring forth many fruits of godlinesse ; as much abstinence from pleasure , much patience , much temperance , and such like , which are all very beautifull in their owne spheres ; but because they come not from god , nor his spirit of sanctification , or because they have no respect of god , therefore they are not godlinesse , neither doth god regard them . secondly , it is not the act of religion proceeding from selfe-love , though offered to god , in regard that men see that god is the governour of the world , that he hath the keyes of heaven and earth , and men may doe much to god for such respects , using him as a bridge to get to heaven by , making themselves their utmost ends : and therefore this is not godlinesse : but what is it then , you will say ? thirdly , it is a divine grace infused into the soule by god , whereby a man followes god , loves him , magnifies him , sets him up in his heart above all , and manifesteth this in his life , and the whole course of it , doing all for him and to him : and it is thus wrought ; when the creature comes to see no beauty in himselfe , and no help in himselfe : and sith god is full of all beauty , and all excellencie , and all power , able to answer our desires in every thing ; when he comes to see and consider this , then he begins to set up god in his heart ; as the jvy having no root , cleaves faster to the tree , so likewise doth he only to god , seeing that hee cannot subsist of himselfe ; and when hee comes to see that hee depends on him for all things , he will doe all things for him , because all are from him : whereas before , seeing something in himselfe , hee magnified himselfe , and so withdrew himselfe and his heart from god. and so i come to the next particular , viz. what is meant by the power of godlinesse : and for that , you shall know there is a godlinesse , which is not only in words and complements , but in deed and truth ; for it not only puts upon a man a washie colour of perfection , but dyes his heart in graine in holinesse ; and it differs from the other in five things . first , it is done in the power , when it is not the bare picture , where there are not only the outward lineaments of nature , but when there is life in it ; and that you shall know when a man needs not to be called on to good duties , but there is a naturall principle of life in him , wherby he doth them with facility and constancie , as naturall actions of life : when likewise he doth grow in them ; for where there is life , there is also growth ; and when hee doth likewise desire that which may feed it , as the meanes which may strengthen him in the doing of it ; as if a man have life , he desireth meat and sleep ; and when as there is life , then the works that come from a man , are not dead works , and then you have the power of godlinesse , it is not a fashion only . secondly , it is not true , but counterfeit , when it is like the true , but not the same , but wants some particular property that is to be found in the true ; as that which is counterfeit balsame , which is like the true , but wants the power of healing ; and so likewise a counterfeit drug , and a counterfeit jewel , which wants that property which the true hath : and the want of this you shall finde in the use , and in the wearing : as a rotten bow is found to be rotten when the arrow is drawne to the head ; so if a mans godliness be counterfeit , and hee unsound , it will be discovered in the wearing , or in some particular case , when he is put to it , or tried . a jeweller will finde out the property of a jewell , but an ordinary man cannot doe it , but by use & the wearing . to instance in some particular parts of godliness ; the love of god , if it be true , hath these properties , that a man loves the brethren ; for how canst thou love an immateriall holinesse in god , if thou lovest not that holinesse which is stampt upon the creature like thy selfe ? so likewise rectitude and uprightnesse of heart ; try it by this property , which our saviour christ makes of it , gracious speeches ; christ saith , that that which is predominant in the heart , the mouth will be full of : so for keeping of the commandements , if in truth they have this property , that they be not grievous , they will doe them with a naturall delight , and inward willingnesse : so for taking of christ by faith , every man beleeveth he doth so , but our saviour christ trieth it by this , goe sell all that thou hast , and thou shalt have treasure in heaven : & so mayest thou try thy self when thou art put to it by losse of goods , or credit , or otherwise . thirdly , it is in the power , when it is strong and not weake , when a man hath power and strength in doing good duties : and hereby many are discovered , who have good purposes only , which though they be hearty in them for a time , yet they want power and strength ; and this is the case of many which be in the church , who though they have the knowledge of the word of god , and approve the truth in their consciences , desiring to be saved by the practise of it , and so take up many good purposes , which yet come to nothing , because they want power and strength . consider therefore if thou hast power and strength to performe thy purposes , and then thou hast the power of godlinesse ; but not else . many will say , i am but flesh and blood , and what will you have me to doe ? now here wants the power , as you may see in the fifth chapter of deuteronomy , from the 7. verse to the 29 , the people there said to moses , that what the lord should speake to him , they would doe it ; they said then what they thought , and what they meant and minded , and the lord saith of them , o that there were such an heart in them , that they would feare me , and keepe my commandements , &c. they wanted the power , though they had good purposes . fourthly , if thou wouldest know whether thy godlinesse be in the power or no , see whether thou hast not only the shaddow of it , but the substance ; for there is a shaddow with the substance : as if thou pray , there is a formall doing of it , which is as the shaddow ; but to pray in the holy ghost , not in the voyce of thy owne spirit , but out of gods owne spirit ; not out of memory or wit , but out of thy heart , and that an heart sanctified by the spirit of adoption ; this is the substance . and so to heare for knowledge onely , that is the shaddow ; but to heare for practise , that is the substance : and so againe , for us to preach the gospel , to doe it because necessity it laid upon us , and there 's a woe denounced against us if we doe it not , as saith our apostle of himselfe , there is the shaddow ; but to preach with power , and authority , and not as the scribes and pharises , with the enticing words of mans wisedome , this is the substance . fifthly and finally , it is in the power when a man goeth thorough the work : a thing is said to be in the power when it is effectuall , when a man bringeth it to an end , and doth it not by halves : so some begin indeed , but then they leave the work in the rudiments : but if a man have the power , hee will break through all difficulties , hee will leape over all till he hath wrought out his salvation with feare and trembling . and thus having dispatcht the two former particulars , i hasten to the third and last of the premises , viz. the reasons why some have but the forme , and not the power : and they are especially these . first , because the forme is most easie , but the power is a matter of more difficulty : for the former it doth not call upon a man to cut off his right hand , to pluck out his right eye , and to denie himselfe in things nearest and dearest unto him , as the power doth ; for it requires a man should take paines in good duties , and goe through them , not to omit or slight the least of them in the least measure that may be , or to lie in knowne sinnes ; and farther , it requires a man should doe this from day to day , and that when it crosses the flesh most : this is an hard saying , and caused many that they would no longer abide with christ ; they were willing to obey the forme , but not the power . secondly , because this power breeds hatred and opposition in the world , and the world will crosse it againe : now then , when a man may retaine the forme , and hold in with the world , a man may be of the world still , and the world will love his own : whereas the power makes men antipodes to all the world ; this makes many care for no more but the forme . fit for this purpose is that place , wisd. 2. 12. where the ungodly say of the righteous on this wise . these mens lives are contrary to ours , and their doings reprove our thoughts , therefore let us oppresse them : and christ tells us we must look for no other , saying , we shall be hated of all men for his names sake ; and it is no easie matter to have all men in contention with us : this then is another reason hereof . thirdly , because it is enough to serve a mans turne for his unregenerate ends : for men having a naturall conscience , whereof they must stop the mouth , and it being injudicious , and not able to judge of the power of godliness , they are satisfied with the forme : as when children are wayward and wrangling , because wee know they are not judicious , we give them nutts , not gold or silver to still them , and it serves their turnes as well ; so is it here in the naturall conscience , it doth judge the forme to be enough to carry a man to heaven ; and who would doe more than he needs must ? fourthly , because if men have but the forme of godliness , satan troubles them not , nor the flesh : but when men labour for the power of godlinesse , and goe on any further than the forme , then satan ( knowing this will bring them to heaven ) hath the power of hell against them , and hee keepes a great busseling with them to hinder them what hee can : and so doth the flesh too ; but it will not resist the forme , for that will stand with a mans lusts ; but if hee be divided against himselfe , hee cannot endure it ; as to denie a friend or a stranger , if he be importunate , is a hard matter ; but to denie a mans wife that lyes in his bosome , if shee be earnest , is more difficult ; but to denie a mans selfe when he is importunate with himselfe , is most difficult ; and yet this you must doe , if you have the power of it . now to denie the power of it , is when it is laid open to men and offered , and they with stubbornnesse of will resist and denie it . and so much for the opening of the words : now for the folding of them up againe , and first from the first , what godliness is , let us learne not to deceive our selves , for it is not ( as i told you ) naturall or morall vertues only , no nor the doing of the actions of religion , a man making himselfe his utmost ends thereof : content not your selves therefore with any thing that is not godlinesse : let mee speake unto you as peter to the dispersed brethren , where after that he had reckoned up many vertues , patience , knowledge , temperance , &c. he bids them add to all these godliness ; as if hee had said , all the rest are not availeable unlesse you have godliness also : see therefore that all these be godliness , that is , that they all come from god , and looke to him ; for this is the nature of godliness , to come to the wells head , and to search higher than nature , to have another alpha and omega of all that is within us , or that comes from us , than what is within us of our selves . and then againe , if we be to preach to others , wee should learne to preach christ and god , that is , to enforce all as from them and to them ; not only to exhort to morall vertues , with such instructions as may be taken out of seneca or plutarch ( though these have their use and place ) but as out of the scriptures , let christ and god come in , and shew you how all doe come from god , and looke to god : and so all you that are hearers , be sure all you doe be godliness , that is , comming from god , and tending to him : for motions have their denominations from their terminus à quo , and from their ends ; as that is called calefaction that tends to heat : so is that truly godlinesse that tends to god , and hath respect unto him . art thou a student ? when thou studiest and takest paines in thy books , see whether thou do'st it for thy selfe or for thy credit , or doest thou make god thy utmost end ? examine thy heart , and examine it narrowly : and so likewise you that are exercised in other callings , doe you doe them that you may doe good to mankinde in them , as a servant that uses his talent to his masters service ? then is this godliness : so if you eat or drink , or recreate your selves , doe you doe it that you may doe good better , as men whet their sythes that they may mowe the better ? then this is also godliness , for it tends to god and godlinesse . but you will say , doe you altogether condemne naturall and morall vertues ? must they doe nothing ? yes , you shall have this use of them , that they will help as winde to drive the ship ; only it is godliness is the rudder that guides it , and aymes at the right haven : as for example , you are commanded to love your children , and your wives ; you are bound to doe this , if you had no naturall affections in you ; only having these affections in you , you doe it with more ease ; else you must drive the ship with oares , whereas now the winde fills the sailes , and you doe it with more facility and ease : and so likewise you are bound to be patient and meeke , and you must be so , though your natures be not so ; but if your natures be so , you may the more easily be so , yet so as godliness must set the compasse , and steere the ship . morall vertues are like good horses , that draw the chariot , but godliness is the auriga , the coachman ; without which , take the most excellent things that nature is capable of , if it be not guided by it , the lord regards them not ; for god regards nothing but that which drawes the creatures unto him ; but now moraell vertues makes us rest upon our owne bottomes , and so likewise all things whatsoever they be that beautifie the flesh ; for god will have no flesh to glory in it selfe ; but let him that glories , glory in the lord. nay , i add more , take the graces of the spirit , wherewith god adornes his saints , as an husband doth his wife with jewels , if you magnifie them , you doe so much withdraw your hearts from god : therefore in heaven it is said there is neither sunne , nor moone ; now what is that ? there is no excellencie in any creature that is magnified there , but god is all in all , hee is sunne and moone : and therefore in the revelation of saint iohn it is said , and said to their honour , it is made their worth that they give all to god ; glory and power be to our god for ever ; they fall on their faces , throw down their crownes , though created glorious creatures . when the evill angels began to reflect upon themselves , it was their ruine , they fell from god : for the creature of it selfe is like a glasse without a bottom ; if it commeth to stand upon its owne bottome , it falls , and breakes ; and so the angels when they would stand of themselves , they fell downe to the lowest pit : and therefore of all graces , labour for emptying graces , as faith and love ; for these give all unto god , nothing to mans selfe ; and therefore they are the great graces in religion , which you must chiefly labour for . secondly , from that there is a power in godlinesse , if it be such a powerfull thing ( as you have heard it is ) then this may serve to comfort us in the wayes of it . wheresoever it is in truth , there it is in power : say that thou hast such a light that thou canst not beleeve , that there be such roades as that thou canst not walk by them , yet if thou hast godlinesse , thou shalt be able to overcome ; for the kingdome of god consists in power . when god commeth to dwell in any mans heart , hee sendeth godlinesse into it , which rules in it as a king in his kingdome ; think therefore of it as of monarchs as alexander was , or those which daniel speaketh of , it carries all before it , it bringeth every thought into subjection : and therefore also the spirit is called a spirit of power ; and if you have godlinesse , it commeth from the spirit , and therefore is accompanied with power ; and therfore christ is said to be full of the holy ghost , and of power ; and so stephen , and iohn the baptist ; and grace is said to be a powerfull thing : be strong in the grace of god , and in the power of his might . now , the reason why godlines hath power , is , because god hath put vertue into it : as when you see such and such an hearb have such a vertue in it to doe such and such a thing , it is because god hath endued it with such a power ; and so hath he done with godlinesse . if therefore thou hast any thing to doe in religion , set on it ; hast thou any lust to overcome ? set on it , and let mee speake to thee as hee spake to gideon , goe on thou valiant man in the might of the lord. the people of israel travelling to the land of canaan , saw the cities walled to heaven , and that the gyants were there , the sonnes of anak ; yet ioshua biddeth them be of good comfort , and feare not , for the lord would fight for them , and deliver their adversaries into their hands : so , though you see difficulties in the way to heaven : yet godlinesse is a powerfull thing that will carrie you through all : therefore likewise the apostle having prayed for the ephesians , that they might not faint at his tribulations for them , which was their glory , but that they might be strengthened with might by his spirit in the inner man , to comprehend with all saints , the breadth , and length , and depth , and height , and to know the love of christ wh●ch passeth knowledge ; which because they might think they should never be able to do , he addeth , to him that is able to do above all that we can aske or think , according to the power that worketh in us , be all glory : as if hee should have said , god is able to doe it , and that by the power which worketh in him ; so suppose to subdue some lust of the flesh , be a thing so hard as you think it wil never be done ; nay , you conceive it to be a thing so improbable as that you are asham'd to ask it : yet , according to that power which worketh in us , he is able to doe above all we ask or think : and therfore he prayeth that their eyes may be opened , that they may see the greatnesse of the power that wrought in them ; and it was not that they might see and look at it idly , but for the use to serve their turnes , that they laying hold of it , and using of it , might be able to doe these things which they desire should be done , even such things to which a mans nature is as untoward as water is to heat when there is none in it : only , as christ said to mary , beleeve and you shall see the power of god ; thou must goe to god for it by faith , and god will shew it forth unto you , and you shall have fruits of it . the end of faith is not only to apply the holy promises of justification , but of sanctification also : as for example , he hath promised to baptize you with the holy ghost and with fire , that is , with zeale & other graces of the spirit , which must give them power and strength ; and all , that sinne might not raigne in their mortall bodies . goe to god then and urge him with his promise , and hee cannot denie you . when men therefore think to excuse themselves by saying , i am not able to doe such a thing , what will you have me to do ? it is no excuse : for if they were but willing , it is all he requireth of them ; the power , that belongeth to god ; which if men would but beleeve , and go to him , he would undoubtedly give it them . i therefore now ask thee , wouldst thou turne to god ? wouldst thou overcome such and such a lust of uncleannesse , drunkennesse ? &c. be it what it will be : if thou answer , no ; then thou art justly condemned , thy blood be upon thy owne head : but if thou sayest , yes , thou wouldst ; then come but to god , be resolute to be religious in good earnest , and i will assure thee , hee will vouchsafe thee power to doe it . the apostle saith , that god would confirme them unto the end , that they might be blamelesse in the day of the lord iesus ; for , saith he , god is faithfull , he hath said , he hath promised it , hee shall break his word if he do not : let me reason it a little with you ; is it not an acceptable request to goe to god with all thy heart , and to say , lord , i desire but the power and strength to goe through with thy owne work ? do'st thou think hee will not heare thee ? remember christ , the only physician , how ready he was to heale men of their bodily diseases when they came unto him ; and hee hath not put off his nature now : do'st thou think the power of his death & resurrection were but fancies , or a notion ? if not , goe on and feare not ; for as god said to ioshua , so shalt thou finde him to deale with thee , i will never leave thee , nor forsake thee . and so leaving what i have said , to your further consideration , i come to a third use , that seeing godlinesse is such a powerfull thing as you have seene , therefore you would take heed how you deceive your selves with fond desires and purposes , that have no power , no force in them , so as to think that they will serve the turne ; no nor yet a few feeble faint endeavours . i say to men that set on religious courses without having their hearts changed , as christ said unto his disciples , tarrie yee in the citie , till yee be endued with power from on high : as if our saviour christ should have said , if yee goe presently into the world , yee will not be able to goe through with your works ; stay therefore with fasting and prayer till you have received power from on high to carrie you through : for new purposes in a man that returnes to his old nature , are like new wine in old vessells , they will break the vessells and be too bigge for your hearts : it is therefore enough to take up now a purpose , and begin to be diligent in your calling or sanctifying the sabbath ; for , it is impossible these purposes should live in an hart that is carnall : for , as the soyle must be sutable to every creature , or else it will not live ; so likewise you will never be able to performe these purposes . in the first place therefore labour to get new hearts , as the bottome of these purposes , which may be as the root to give sap to them ; for then they will live and grow in you , when there is a soyle to sute with them . secondly , get power in beleeving . christ our saviour , when he came unto his country , it is said , he would not put forth his power to work many miracles there : why so ? one would have thought hee should rather have wrought them there than any where else , both for his owne honour , and the good of his country-men ; no place then was fitter for that than it : yet there he works few or none , and the reason was , because of their unbeliefe , they beleeved not : so that it is the want of faith that holds gods hands from strengthening you ; you will not ( i say ) beleeve god , who hath sworn ( and it is not an idle oath ) that hee would grant that wee should serve him in godlinesse and holinesse all the dayes of our life . when the widow came to christ to be healed of the issue which she had many years , it is said that vertue went out of him to heale her , because she beleeved : and though it have bin a disease of never so many yeares , yet if he say , be ye whole , it is no matter what the disease is , so god be the physician ; and therefore beleeve . thirdly , pray , and furnish your selves with all the graces of the spirit : not only goe about things , but maintaine a stock , fill the cisterne every day within , whet and point the graces of god in you ; for the inward man every day is subject to decay , as well as the outward man : and doe not take ayme at your selves , or at your strength , when you are in a good mood , or by the present temper ; for it vanishes if there be not a supply from day to day from grace within , if you doe not whet your soules every day . fourthly and lastly , if this be true , that many are partakers of the forme that have not the power of godlinesse ; that when we come to looke on the faces of our churches , we finde the forme in many : but if we come unto their dealings and carriages in private , ye shall scarce finde the power ( it 's as rare , as the other is frequent ; ) in their profession indeed there is a forme , but yet ye shall finde religious servants as idle as others , and wives as stubborne as others , husbands and masters as like lyons in their families , and as false in their dealings as others : if this be true ( i say ) as it is too true , then be not deceived , god is not mocked , but try and examine your selves herein ; for the kingdome of god consists not in word but in power : the lord will not judge you according to your intentions and purposes , but according to your works ; and it 's not he that saith , lord , lord , shall inherit the kingdome of heaven , but hee that doth the will of my father , &c. be not then children in understanding for to take counters for gold , lay not out your money for counterfeit things , be not fooles to take paines , and yet not have your turnes served . let me speake unto you as iames doth , if you say yee have faith , and not works , can your faith save you ? i say , if you have the forme of godlines , and not the power , will that save you ? if you would not be deceived then , examine your selves . first of all , if thou dost more than nature : see that thou beest not the same man thou wast , that thou standest not up in the same troupe thou didst ; if thou dost , thou hast no more but the forme of godlinesse in thee ; for if thou hadst , it would turne thy nature , and add wings unto thee , making thee soare higher than nature : i am able through christ that strengthens me , and that , not to doe some things , but all things . he sayes not , i doe purpose or desire , but , i am able to doe all things ; &c. those therefore that are able to stand against some lusts that are against their dispositions , but not against all , are weake , and have not this power in them . it may be thou art able to serve god when thou art poore , but what art thou when the world comes in upon thee ? thou art able to abstaine from sinnes by nature , but godlinesse ( as wee say of physick ) helps when nature failes : and as a naturall man with his sight sees farre , but with an optick glasse sees further ; so when nature falls short , art helps : as though by nature a man may measure or count , yet if he comes to a large piece of ground , or a great summe , art is required : so though thou mayest doe many things by nature , yet when godlinesse comes , it helps out in things wherein nature failes : as sampson could doe many ordinary things by his owne strength ; but when hee came to take downe or carrie away the gates of a citie , and to pull downe an house , it is still said , the spirit of the lord came upon him , the lord went with him ; and even so it is here . secondly , examine whether ye be godly in truth or no ; for in christ there are said to be dead branches as well as living , that is , those that have the forme as well as those that have the power : but how are they distinguished ? the dead beare no fruit ; and therefore as iohn said , every tree that bringeth not forth good fruit , god puts the axe to it : and so the three grounds did not bring forthfruit . examine therefore your selves whether ye be full of fruit or no , whether ye abound in good duties or no , and doe them with an honest heart , for thereby the fourth ground is distinguished from all the rest . thirdly , examine whether ye hold out in time of triall or not , whether you are able to approve your selves with joy , as the apostle sayes of himselfe , that he did when he was in trouble on every side , on the right hand and on the left , in prosperity and in adversity . the third ground held not out in temptation ; and the reason was , because they had not depth of earth , that is , they wanted power , and an inward stock of grace , for that is depth of earth : as a man that keeps a great house , if he have not a stock able to supply him , he will soone prove bankrupt , and for a trades-man ( as yee say ) if he be not diligent in his trade , and follow it well , and make his returnes , he will soon breake ; so also when a man wants inward power , and an inward stock of graces to beare his daily expences out , he will soone become bankrupt . fourthly , every grace hath some property annexed to it , which doth distinguish and difference it from counterfeit , as in faith unfained , laborious love , patient hope , and the like . thirdly , take heed lest some lust overcome all , and so lust overtop all , and be predominant , as the praise of men , or a respect of pleasure ; as an hawk ( you see ) though shee may soare and flie high , yet she will have an eye to the prey below ; and so have hypocrites . see therefore that ye serve god in singlenesse of heart , and not with eye-service , that you doe not harbour any lust within , for that will spoile all at last : as weeds in a garden , if they be let alone , and not plucked up , will over-runne the hearbs ; so is it with sinne ; if it be suffered , though it be but a little one at first , yet it will like a leprosie overspread the whole man : and therefore looke to that , that some lust doe not overcome all in the end . and so i end for this text and time . finis . plenitudo fontis : or , christ's fulnesse , and man's emptinesse . a sermon preached by iohn preston , &c. 1 cor. 4. 7. what hast thou , that thou hast not received ? if thou hast received it , why dost thou boast , as though thou hadst not received it ? london , printed for iohn stafford , and are to be sold in blacke horse alley , 1644. ❧ to the anti-arminian : or , to every good christian reader . good reader , pliny the great naturalist , taxeth some of the greeke , and latin writers in his time , of folly at the least , for sending abroad their empty and worthlesse pamphlets with an over-praise in the title , promising much at the first sight , but utterly deceiving the reader in his further search : but he that shal with judgment reade this sermon , will finde somewhat more then a naked title to commend it . sometimes the work-man graceth the worke : sometimes the worke the worke-man ; but behold in this treatise they kisse each other , and are joyned together as a white rose & a red rose in one sweete posie . but , that both have beene abused in the first impression hereof , it appeareth as clearely ( by the manuscript ) as the splendant sun within earths spangled canopy : for a● those passages , which will make the arminians to stumble and ( without doubt ) to fall in some measure , are ( by the imprimatur-ist ) deleted ; as if arminianisme were englands true doctrine . but now for thy comfort ( dear christian ) thou hast the author's sermon as it was preached before king iames , without the least diminution ; and i sent it out with that prayer , or benediction that iacob sent with his sonnes into aegypt ; god almighty give thee mercy in the sight of the man : in the sight of the great man , that thou maist make him humble : of the poore man , that thou maist make him content : of the stubborne man , that thou maist hammer , and supple him : of the penitent man , that thou maist bind up his wounds & sores . of every ma● that thou maist touch his conscience , and wound his soule . amen . thine in the lord iesus , p. b. christ's fulnesse , and man's emptinesse , &c. john 1. 16. of his fullnesse we have all received grace for grace . saint augustine in his booke de civitate dei , seemes to stand amazed at the majesty which appeares in this first of iohn , above all other passages of holy writ . and calvine saith , he doth in this chap : de●onare ab alto , giving it the chiefest instance wherein a divine stupendious authority appeares beyond all the writing of men , innins saith , that he was never strucken with an apprehension of the diety , till he read this first chapter , affirming it to be the first and chiefest cause of his conversion from atheisme to a sincere imbracing of christianity , you may see it in his life written by himselfe . and in all this chapter , i finde not a richer and fuller sentence then this which describes to us the fullnesse of christ. the parts of it are three . first , here is a fulnesse attributed to christ. secondly , this is not a respective but a diffusive fulnesse , that is , fulnesse not shut up in its owne bankes , but running over for our benefit and use . of his fulnesse we have all received , that is , all that ever had any grace took it from this heap , drew it from this fountaine . thirdly , these receits are amplified by the variety of them , grace for grace . that is , christ hath given to us for all the graces which he received of his father for us ; graces answerable , as the seal is said to give to the waxe print for print , character for character , or as a father is said to give to the sonne lymbe for lymbe , member for member , though not of the same bignesse and measure . in the same sence christ is said to give to us grace for grace . so that now you see here a full shop , many buyers or receivers , chose of wares , or rather to use the scriptures similitude : a full table , many guests , variety of dishes : of his fulnesse we have all received grace for grace . [ we begin with the first . this fulnesse is attributed to christ in 4. respects . [ 1. in regard of his person : so hee was full . 1. with an increate fulnesse : for as the glory of god filled the temple that moses could not enter in : so the humanity of christ which answered to that type , was filled not only with the effects of the diety as then , but with the diety it selfe , which is therefore said to dwell in him corporally or essentially . [ 2. hee was moreover filled with a created fulnesse , and so hee was said to be full of all divine good things , which iohn reduces to two heads , grace and truth . truth which comprehendeth all the vertues of understanding ; and grace which comprizeth all beautiesand perfections of the will. secondly , this fulnesse is attributed to christ in regard of his offices [ 1. as a prophet . he was full of all the treasures of wisedom and knowledge ? so that all the light which the world ever had came from him as a prophet . all the revelations which adam , abraham , and noah ever had ; all the visions which esaias , ieremy , and the rest of the prophets ever saw ; all the mysteries which ever were declared to paul and iohn , came from him , they all received their light from this sun , which from the first morning of time shone to the darke world , without setting more or lesse , though the darkenesse comprehended it not . secondly , hee was ful as a priest , full of fauour with god , whence he hath audience , alwais full of compassion to man , whence he is ready to entertaine any suits or suitors ; full of merit , whence sure to prevaile in all his requests and intercessions [ 3. he was full as a king , full of authority , all power was given him , in heaven & in earth , full of strength and might to defend his servants , and to resist his enemies till he hath made them his foot-stoole . lastly , full of royall munificence , whence ready to supply the wants of his servants , and to give them in the end a large recompence of reward . thirdly , this fulnesse is attributed unto christ in regard of righteousnesse , hee was full of all righteousnesse originall & actuall , active and passive generall and particular , whence we have these b●● si●s , following , [ 1. that hee who was so full himselfe is able to make us full , if we want faith or love , or any other grace . [ 2. by this we know what a mediator we have to deale withal● even with one fall of love , fall of patience , full of tender compassion which may invite us to come to him . [ lastly , we have this comfort , that though our righteousnesse be very weake and small , yet in him we are compleate , coloss. 2. fourthly , this fullnes is attributed to him in regard of his effects . scarce was there ever any action that christ did , but you shall see a fulnes in it . at the first miracle that ever he wrought , he filled 6 water-pots with wine , afterwards he filled 5000 guests with 5 loaves and 2 fishes , so that twelve baskets full of broken meates were taken up ; so he filled the netts with fishes till they were ready to breake againe , and which was the best fulnes of all , he filled the disciples with the holy ghost in the day of pentecost , and often afterwards , whence they are said to be full of joy , and the holy ghost . if we would know the reasons ; it is partly in regard of christ himselfe , hee was the corner stone , therefore there is reason hee should be the fairest in all the building . he was the prince of our salvation , therefore it was meet he should be like saul higher than all the people by head and shoulders , farre exalted above all principalities and powers . but chiefely it was in regard of us and our emptinesse , that with his fulnes hee might replenish our vacuity , otherwise wee could neither have seen him nor received of him . not have seene him , for the glorious beauty of his godhead was too bright for our eyes to behold . it was therefore reason that it should be put into the lanthorne , or vaile of christs humanity , that in that we might behold it . nor could we have received of it , for the diety is an inacces . sible fountaine ; it was reason therefore that christs humanity should be the cesterne or conduit-head to receive it for our modell and use . but here one question must bee answered . steven and other saints are said in scripture to be full of the holy ghost , and how differs this from the fulnesse of christ ? i answer , first they were said to be full according to their measure , christ out of measure , as a little dish may be said to be full as well as the ocean . so they were said to be full , because filled according to the narrownes of their present capacity . but christ was full according to all dimensions , length , breadth , and depth of fulnesse . secondly , in them there was plenitudo vasis ; in christ , plenitudo fontis , that is , there was in them a derived participated fulnesse , but in christ there was a fulnes like the fulnes of a fountaine springing from himself , which is well expressed by the schoolmen , when they say , that the fulnes of the saints and of christ differ , as ignis and ignita , the one like torches kindled , the other like fire it selfe , for the fulnes of the ocean is too little to expresse this ; for if you take a drop or two from it , it is so much lessened , rather the fulnes of the fire , which lights a thousand torches , yet is not it selfe diminished . thirdly , in them there was a comparative fulnes . steven was said to bee full in regard of other lesser saints ; but in him there was an absolute fulnes without all limits , without all comparison . what shall we now deduce hence for application to our selves ? first , that which is also the scope of the evangelist in this place ; this should invite us to come to christ , and to take of this full heape . this incentive paul often uses to inflame the desires of the gentiles to come to christ , even the riches of that fulnes which is in him , which in the fulnesse of time began to be exposed to all commers , as he saith , hidden before , but now fully revealed ; seen before but in types and shadowes , now with open face ; before preached but to a few , now to every creature under heaven ; before the spirit was given but by drops , but now he that hath ascended on high , and led captivity captive , hath so given gifts to men , that he hath filled all things . let us therefore be exhorted when we heare of such a fulnesse , not to take the grace of god in vaine , but labour we to have our part in it , that as those corinthians , we may be made rich in christ filled with all knowledge and every grace . content not your selves therefore to know this onely , for that is our common fault to content our selves with the notions of such things without practise . but go to christ as bees to a meadow that is ful of flowers , as merchants to the indies that have full mines , that you may experimentally find your selves returning from him full fraught with the treasures of truth and grace . in other things fullnes invites us much ; ioseph's full barnes in aegypt , drew iacob and his sons thither : canaan was a land ful● flowing with milke and honey , and that invited the israelites to secke it : solomons abundance and fulnesse of wisedome , caused the queene of sheba to come out of the south to his court. in every thing fulnes doth much allure and affect us . the covetous man though he spend but little , yet he desires to take it from a full heape , as he saies de pleno tollere acervo . how much more then should this fulnes of christ worke on us , especially since there is in him not onely a repletive but a diffusive fulnes ; not onely plenty , but also bounty ? but alas , if we looke upon the waies and actions of men , we shall find that men seeke a fullnesse in every thing else , almost , a fulnesse in pleasure and delights , a fulnesse in honour and preferments ; but this full honey combe is almost every where despised , but happy hee , the bent of whose heart god hath turned the right way to seeke a fullnes of faith and wisedome , and a fulnesse of the holy ghost , who cares not though he be empty of any thing else , so hee bee full of these ? though a looser in other things , so a gainer in these . such a one hath chosen the better part which shall never be taken from him . secondly , if there be a fulnes in christ , we should answer it with fulnes of affection on our parts , fully beleeve and trust in him , fully love and adore him , fully delight in him , for it is reason the affection should be answerable to the object . a little excellency desires little love and esteeme ; more excellency more love , but wher there is a fulnesse of al excellencies , that we shold procecute with fulnes of all our affections . all the excellency in the creature in comparison of this , is but as a drop to the ocean , and a sparke to the whole element of fire . therefore if we proportion our affections to the object , which ought to be the rule and square of them , we should bestow on the creature but a drop of love and delight , but the full streame of our affections should be carried to him , in whom is the fullnesse of all perfection . it is true indeed , that as men hide treasure from theeves under straw or baser covering , so god hides this ful excellencie from the world under a base outside , that his secret ones only might find it out , and others seeing , might not see , but stumble at it . thus he hid christ himselfe under a carpenters sonne , so hee hides divine misteries under the meane elements of bread and wine , so the wisedom of god is hidden under the foolishnesse of preaching : and under sheep-skins and goat-skins , as the apostle speakes , were hidden ; and such as the world is not worthy of , yet there is such a fulnes of excellency notwithstanding : for if ever wee saw beauty in sun , moone , stars , men , women , &c. or if ever wee found delight in musicke , meates , drinks , friends , &c. all must needs be more abundantly in god , who is the author , maker , & giver of all these ; as solomon reasons ; he that made the eye , shal not he see , so he that made all these things , shall he not have them eminently in himselfe , for as the worth of many peeces of silver is comprized in one piece of gold , so all the petty excellencies which are scattered abroad in the creatures , are all united in god , yea the whole volume of perfections , which is spread through heaven and earth , is epitomized in him ; why do we not then with paul , trample upon the pompe and glory of the world , for the excellent knowledg of christ ? why do we not with david , turn away our eyes , hearts , and affections from beholding vanity , and pitch them all on him ? why do we not re-collect our selves , and gather up our affections and thoughts , which are scattered and busied about a thousand trifles , and bestow them all on him , in whom is the fulnesse of all excellency , beauty , and perfection ? thirdly , if there be a fulnesse in christ , then let us be content with him , having our hearts filled and satisfied with him . first , in regard of spiritual things . goe we not to the brookes of teman , the broken cesterues , and pe●●ers packs of rome , as saints , merrits , churches treasury , &c. for if there be a fulnes in christ , hat needs not , for in him we are all compleat . secondly , for temporal things let us be content with him alone , for he is our fullnesse even in them also , for the better conceiving of this , we must know that the first adam brought a generall emptinesse through all the world , for though the world be full of pomps and pleasures , as iohn calls them , lust of the flesh , lust of the eye , &c. yet it is properly empty , because not full of that it should bee : even as we say a well is empty , though it be full of ayre , because it is not full of water which should be in it : for emptinesse is not so much , absentia entitatis as absentia entitatis debitae . hence therfore not onely the hearts of men , but the creatures are said to bee empty , hence solomon saith ecclesiastes the 1. chapter , vanity of vanities , all is but vanity , that is emtine●●e : and rom. 8. the creature is subject to vanity : that is emptinesse : through him that subjecteth it . hence the hea●ts of men are not satisfied with the world , but as the prophet speaks : they eat and are not filled , they drink , and behold their soule is empty , because the creature is now but as the huske without the graine , the shell without the kernell , full of nothing but emptinesse , and being empty in it selfe , cannot give us satisfaction ; but christ the second adam hath filled all things againe , epes . 1. last verse . he ●●ls all in all things , that is , not only the hearts of men , but the things also . it is the newter gender . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hence we may observe , that many finde a want in the midst of plenty , their hearts finde no rest or satisfaction in al they enjoy , but with the holy regenerate man it is much otherwise , though he have but a little wealth , a little food and rayment , yet there is a secret fulnesse put into that little which makes it fit to give him satisfaction , which is the meaning of that of the psalmist , psal. 37 , 16. a little thing to the righteous , is better then great riches to the wicked , because in that little it being filled with the blessing of the second adam , they finde a fulnesse , whereas the wicked finde an emptinesse in the midst of their greatest a●oundance . if there be a fulnesse in christ , then what though there be a fulnes of sin and guilt in us , yet there is a fulnes of grace in him able to remove it , and take it away . a fulnes of mercy to receive our supplications , a fulnes of merit to make an attonement for our foulest sins , a fulnes of favour to prevaile with his father in any requests . if therefore there be a fulnes of grace in christ , as there is , be not discouraged , though thy sins abound , yet his grace abounds much more , they cannot be so out of measure sinful , as he is out of measure merciful . remember but the two metaphors used in scripture , i wil scatter your sins as a mist , and they shal be drowned in the bottom of the sea. now the sun by reason of its great force can scatter the thickest mist , aswel as the least vapour : the sea by reason of its great vastnes can drowne mountaines , aswel as molehils ; so christ by reason of that vast fulnes of grace which is in him , is as able , yea as forward and willing to forgive the greatest sins aswel as the least , i say as forward and willing for mercy , though it be a quality in us , yet it is a nature in god : now what is natural , there is no unwillingnesse or wearinesse in doing that , as the eye is not weary with seeing , nor the eare weary with hearing ; therefore though our sins be never so great and many , yet if this condition be observed , that wee lie in no knowne sin , that we have a ful and resolute purpose , god bearing witnesse to our consciences , not to doe the least evil , nor omit the least good , in a word that wee make our hearts perfect to god in al things , for without this conditon there is no remission of sins . but if this condition be observed , i say that although our sinnes be never so great any many , yet they are not gone beyond the price which hath beene paid for them , nor beyond the grace of him with whom we have to doe , for there is a fulnes in him . now i beseech you take not this exhortation in vaine , for there is nothing more effectual to heale a rebellious disposition , to instil saving grace , to cause a finner to change his course , then to be fully perswaded that he shal be received to mercy , and that his sins shal be forgiven in christ : even as the theese , while the 〈…〉 e and cry is after him , never returnes willingly : rebels and pyrates whiles the proclamation of rebellion is out against them , never come in : but if there be a proclamation of pardon , yea and of some great advancement , if that be beleived once , that , and noting else causeth them to come in , and to become faithfull and loyall subjects . therefore let this fulnesse of mercy in christ be an effectuall motive to us all , to come in to lay down the armes of rebellion , to choose god for our good , and to give up our selves wholly to him , to serve him with perfect hearts & willing minds , all our dayes . so much for the first part . the second part i wil as briefely dispatch , and not meddle with the third , left i be tedious . of his fulnes weo have al received whence the second point is [ that al grace is received ] for as al stars shine in the light of the sun ; so doe al the saints through grace received . what else distinguished iohn from iudas simon peter , from simon magus ? but onely christ , who shone upon one , and not upon another , when they sate both alike in darknesse , and in the shadow of death . the scripture is evident for this , phil. 2. 13. the deed is wrought in us by god , and not the deed onely , but the wil also which produces that deed , nor that onely , but the thought also which begat that wel . for we are not able so much as to thinks a good thought of our selves . 2 cor. 3. 5. so that al grace , yea al preparation to grace , and ability to accept grace are al from god : contrary to what arminius affirmeth : and not of our selves , and that for theise reasons . because nothing can worke beyond the spheare of us owne reach , the eff●ct exceedeth not the cause , therefore it is impossible for corrupt nature either to beget supernatural grace , or to doe any action preparing , or bending , or inclining the wil to it : for as the water cannot heate ( which is an action above the nature of it ) until an higher principle of heat be first infused into it ; no more can meere nature doe any thing tending to saving grace , having no principle in it selfe whence it can raise it . and if it be objected ( as it is by the arminians ) that though grace doe al , yet to accept or reject it , to wil or nil it , is natural to man as a free agent . i answer ; that to wil , is natural , but to wil wel , is supernatural , and must rise from a higher wel-head than nature is . for as an hatchet wil cut when handled but with a common hand , but not make a chaire , or stoole , or any artificial thing except it have influentiam artificis quatenus artifex , the influence of an artificer as he is an artificer ; so though to wil be natural , yet , to wil wel , to doe a supernatural worke in a supernatural and holy manner , it cannot except it have the influence of a supernatural agent to direct and guide it . if a man might accept grace or refuse it , as he would . god were not god , because he might be crossed by his creature , and his own wil should not absolutely beare rule , especially in that great matter of beleiving , and not beleeving , and in putting difference betwixt man and man in the matter of salvation and damnation : for according to arminius , though god did heartily desire the conversion of such a man , and offered him al the meanes of grace that could be , yet it is stil in the free choise of his wil to convert , or not to convert ; their onely answer here is , that seeing god hath made a decree , that man shal be a free agent , though he doe most earnestly desire the conversion of such and such men , yet because he cannot disa●ul his decree , he doth , and must leave it to the liberty of the creature to doe contrary to even that himselfe desires . but what is this else but to put god into such streights as darius was in , who would faine have saved daniel , but because of his decree he could not ? and if griefe in spirits and angels be but renisus volunt at is , a reluctancy of the wil , as the schoolemen affirme , what is this else but to attribute griefe unto god , and so to detract from his blessednesse . thirdly , if all grace be not received , but a man may accept it or reject it as he will , how can it be solved , but that a man must rejoyce and boast partly in himselfe , contrary to paul's rule , and not wholly in the lord , for aske the question of all that are saved , what is the reason that you are saved rather then another , their answer must needs be ; i out of the liberty of my owne will , did receive and use well the grace offered , when another did not . so that according to arminius , the saints in heaven are not a jot more beholding to god then the damned in hel , for the offering of grace on gods part , was a like common to both , only he that is in heaven , may thank his own wil that he chose it , when onother refused it . they have nothing here to answer , but onely that the meanes of grace are dispenced by god with some disparity ; but what is that when they maintaine such freedome of wil , that he who hath the greatest meanes may reject grace , and he who hath the least , may accept it ? other reasons there are , but that i hasten : as that grace is not grace without being received , no more then a man can be a man without reason , or a gift can be a gift without being given , for no lesse doth it imply contradiction to suppose it to be a grace , & yet not to be freely bestowed by god , and received by us . secondly , bowing of the will is an effect of grace , and grace is an effect of the spirit . now the spirit breaths , when , where , & in what measure it listeth . againe , if grace should spring out of our so●le , it should be but a flower of grasse , for all flesh is grasse , but the grace of the mediator is of a more durable nature , a flower that fades not , and a spring which is not dryed up . hence 2. corrolaries . one to rectifie our judgment . the other to direct our praectise . the first shewes us the errors of arminius , who hath but refynedl the old pelagianisme , a dangerous errour : for arrianisme was like a land flood that overflowed the whole world , but was soone dryed up againe , because it had not a spring to maintaine it , but the best ages of the church had in them as he called . multas fibras virulentiae pelagianae , because it is an errour agreeable to nature & reason , so that we have a spring within our own breast to nourish and maintaine it . but now to keep close to the point in hand , this point sheweth the error of arminius and pelagius , who ascribe the beginning , preparations , and ability of accepting grace to our own free will , although the complement to god. whereas you see by what hath been said , that not only the fuller streames , but every drop of grace , is received from his fulnes . this errour proceedes from their not distinguishing aright betwixt acquisite habits and infused , indeed in the acquisite , the acts goe before the habits , and prepare for them , but with infused habits it is clean contrary ; it is with them as it is with the naturall powers of the soule , wee have first the faculty of seeing before we doe see , and the faculty of hearing before wee doe heare , so it is in infused habits , we have first the habits before we exercise the operations of them , for even as the wheele doth not run that it may be made round , but it is first made round that it may run , so the heart doth not first do the actions , whereby it is put into a right frame , but it is first fashioned and made a new creature by grace , and then it doth actions , and brings forth fruits worthy amendment of life , for what is said of the soule , is as truly said of grace , it doth , fabricari sibi domicilium , prepareth a room for it selfe , useth no harbenger , for nothing can prepare for grace , but grace . and if it be objected , as arminius doth in his book upon the 7. to the romans , that such as senecae and socrates , were much enlightned , did approve the law of god according to the inward man , and had a kind of universall common grace . i answer , that this priviledg cannot be denyed to many among the heathen , that as alchimists , though they misse the end , yet they finde many excellent things by the way . so though they failed of the right end , the glory of god , yet they were not destitute of many excellent common gifts , wherein though one did go farre beyond another , as seneca beyond nero , and so others , yet as they say of sins , they do all alike passe the rule of rectitute , though some goe further beyond than others , so were they al alike destitute of original righteousnesse , although some more elongated from it than others , al are alike dead in sins , though some ( as dead bodies ) more corrupted and putrified than others . and if it be objected , as it is by arminius , to what end then are exhortations and threatnings , the propounding of punishments , and rewards , if it be not in our power to accept grace , & refuse it as we wil. i answer , that as the raine although it fal aswel upon rockes and heathes , as upon vallies and fruitfull places , yet no man asketh to what end is the first and latter raine ; so exhortations & admonitions though they fal aswel upon the reprobates , and those that are desperately wicked , as upon those that are docible and capable of better things , it is to no lesse folly to aske to what end they are , seeing as the raine , so they are to many beneficial and useful . so much for the first corollary , which serves to rectifie judgements . the next is for practise . if al grace be received , then deferre not repentance , for no repentance is accepted , but what proceeds from a sanctifying grace , and that as you see is received , that is given by god as he wil. it is not in him that willeth , nor in him that runneth , but he hath compassion on whom he wil have compassion , and whom he wil , he hardeneth , rom. 9. 15. as i said before , the spirit breatheth where , and when it listeth . therefore we should as millers , and mariners are wont to doe , who take the gale when it commeth , because they know the winds are not at their command : suppose a man were to passe the seas within 20 dais upon pain of death , if the wind should blow the second day , third day , or fourth day , no wise man would omit the opportunity , because he knowes the winds are not in his power ; so , if the spirit shal breath into our hearts good motions of turning to god unfainedly in our youth , ▪ at 16. 17. or when ever , it is the greatest wisedome in the world to take the opportunity , and not to put it off , who knoweth whether they wil be had againe or no : how many thousand are now in hel who thought to have repented , and did not because they neglected those breathings of the spirit where they were offered ? for there are certaine acceptable times , after which god offers grace no more : happy he that knowes that day of his visitation , and as our saviour speaketh , the things which belong to his peace , in that his day , which ierusalem did not , which made christ to weep over it , and which saul did not : and the jewes in ieremiah's time did not , when god forbad ieremy to pray for them . for as there were certaine times when the angell moved the waters in the poole of bethesda , and he that then stepped in , was healed ; so there are certaine acceptable times , wherein god troubles the hearts of men by his spirit . happy is he who then steps into a good course , that he may be healed to salvation . i say there are certaine times , wherein god doth ( as it were ) thaw and soften the frozen hearts of men . and it is wisedome then with the husband-man to put in the plough , while the ground is soft : for the heart in such a case is like iron in the furnace , easily fashioned , but stay till it be cold , and it will not be wrought upon . i beseech you therefore let us be exhorted to take the opportunity , and not be like to those whom isayah complaines of , who like bulr●shes bow down their heads for a day , while some sto●me of inward or outward trouble is upon them , but when a faire sun-shine day comes to dry it up againe , lift up their heads as upright as ever before . if a man would sit downe and call his thoughts together but for one half hour , and consider this seriously , i have but a little time to live here , it is another place where i must live for all eternity , and it shall be with me for all this eternity , as i spend this short time . i say if this were thoroughly considered , i wonder that any thing else should take up the intentions and thoughts of a mans heart , but only how to make sure his salvation . but alas we are robbed of our selves through worldly delights , and doe magno conaru , magnas nugas agere , and so we spend our lives . but if we would not have with the merchant , fortunam rudentibus ap●am , that is , an estate hanging upon ropes , and depending upon uncertaineties , especially seeing grace whence repentance proceedeth , is as you see received , and not in our power . but wee mistake repentance , and that is the cavse we defer it , it is not as it is commonly thought , a sorrow for our sinnes onely , nor a n●●ere leaving of sinnes out of feare of hell , and desire to be sayed , which a man may doe out of the strength of naturall wisedome , providing for his owne safety , but it is a much different thing , viz. putting life into a dead man : ephesians 2. 1. making a man a new creature , 2 corinthians 5. 17. a change of the whole frame of the heart . as if another soule dwelt in the same body , as he saith ; ego non ego . in a word , when a man is cleane another man , then he was serving of god out of an inward propensnesse and having the whole bent of his disposition turn'd to delight in the law of god without these by-respects . and that this may yet be made clearer , and put out of all doubt , i would aske but this question ; that repentance which men take up in age , or in times of extreamity , whence proceedeth it , if from selfe love , as it usually doth in such cases , because the soule is then strongly possessed with an apprehension of death and hell , and another life , then there is no more then nature in it , for the streame riseth not higher then the fountaine . a beast would doe as much , which sinking into danger , would struggle to save it selfe . but if it proceed from love to god , why was it not done sooner , why not in the flowre of our youth , yea when it is done soonest , would we not be heartily sorry that it was not done sooner , if it proceeded out of love to him . and if it thus proceed out of an holy love to god , it cannot arise but from his holy spirit : the breathings of which spirit as they are most free , so are they most pretious . therefore when such a sparke is kindled in our hearts , let us bee carefull to put fuell to it , and not suffer it to goe out againe . al the creatures in heaven and earth cannot helpe us againe to them , yea the best ordinances are but as pens without inke , or empty conduit-pipes which give not a drop of true grace . except christ who is the fountaine please to conveigh it by them . you know the famous story of francis spira , what bitter cryes hee used upon his death-bed : o that i had but one drop of faith ! one of the motions which i have beene wont to have , but yet could not have them ! but died with those desperate words in his mouth , i am damned . therefore let us take heed how we let such motions rise up like bubbles in us , and breake againe ; or goe our like sparkes upon wet tinder , lest often checking , and snibbing , and quenching the spirit , in the end we be guilty of resisting the holy ghost , and god shal sweare in his wrath that we shal not enter into his rest . [ where by the way observe , that this doctrine teacheth us not to be idle , and leave al to god , as they slander it ] but as paul maketh the consequence , because god worketh in you both the wil and the deed , therefore worke out your salvation with feare and trembling . arminius contrarily , ourselves worke in our selves the wil , and the deed ; therefore we need not worke out our salvation with any such feare and solicitude , since we may d●e it at our owne pleasure and leisure . but it wil be said this is a hard case , although a man would repent , yet he cannot : though he desire to serve god , yet it is impossible . therefore to take away this scruple , we must know that god is exceeding free and open-handed in giving grace ( if it may be taken in time ) and if we wil not believe it , iohn commeth here and telleth you , i have received of his fulnesse , and not onely i , but al we have received , that is , al other saints that either are , or have beene : and since iohn's time , many thousand thousands : and shal not such a cloud of witnesses perswade us ? if a beggar doe but heare of an open house kept ; or a great dole , it affects him , and invites him to goe : but when he sees many come from it with armes-ful , and lapsful , and baskets-ful , then he is confident : that addeth wings to him ; so if a sick man doe but heare of a famous physitian , or a healing wel , it stirs him up to goe and try : but when he meets with 100 and 1000 comming from the wel , and telling him , i have beene there and am healed , i have beene there , and am made whole , then he maketh no question ; so doth iohn here , al we have received of his fulnesse : like a bird that hath found out a ful heape and calls his fellowes to it . say not therefore , oh my sinnes are so great , and my wants are so many : but rather thinke thus with your selves , if there was grace inough for so many , there is surely inough for me : onely you must receive when it is offered in the acceptable time , lest often grieving the spirit , god suffers his spirit to strive no longer . gen. 6 , 3. but ( as i said before ) sweare in his wrath that you shal not enter into his rest . 2 if al grace be received , then let us be affected as receivers [ 1 in thank fulnes towards god ] the most gracious a●e the most grateful . [ 2 in humility towards men ] for what have wee that wee have not received ? and shal our purse or vessel boast it selfe against another , because the owner hath put more gold , or more precious liquor into it , than into another , it may be of the same , or a better worth ? or shal the wal which glistereth with the sun beames exalt it selfe against another which stands in the shadow , as if it had lustre from it selfe , and not borrowed from the sun. 3. let us be affected as receivers , in begging grace at gods hands by prayer . therefore it is said to be the bucket of grace , and it is a true observation , that a man of much prayer , is a man of much grace . now prayer is either private , or publique : [ private , is that wherein we expresse our private and particular occasions to god every day , wherein we renew repentance & covenants with god , of abstayning from the sinnes we are most prone to , and of doing the duties to which we are most unapt , in a word , that wherein we doe every day set our hearts streight before god in al things . this is the very life of religion , and in this we must be very frequent and fervent , binding our selves with an inviolable resolution to keep a constant course in it , but of this there is no doubt . [ the next is publique prayer , of which because it is more questioned and not received by all with that reverence it should , i wil adde a word or two of it , and conclude . that a set forme of prayer is lawful , much need not to be said , the very newnesse of the contrary opinion is enough to shew the vanity and f●l●enesse of it : it being contrary to the judgment of approved councells , learned fathers , and the continual practise of the church . tertullian , who lived not much above an hundred yeares after the apostles death , saith in his booke de oratione , premissa legitima & ordinaria oratione , ius est superstruendi petitiones , &c , which sheweth that they had some ordinary set allowed prayers , to which , afterwards some were added at more liberty . in origen's time , who lived very neere ter●ullian's time : it is evident that there were set fo●mes of prayer ●sed in the church : for in his 11th homily upon ieremy , he ●epeath and expoundeth some passages of them , upon which ●ccasion ill●ricus saith . tunc temporis certas quasd●m formulas orationum sine dubio habuerunt . basil in his 63. epistle saith , that in his time there were letanies used in the neocesarean churches , and ambrose in his time affirmeth : vsum lae. taniarum ubique esse frequentem . constantine the great prescribed a set forme of prayer to his souldiers , set downe by eusebius in his fourth booke . and calvin in his 83. epistle to the protector of england saith , that he doth greatly allow a set forme of ecclesiasticall prayers , which the ministers should be bound to observe . but as i said before of the lawfulnesse , there is little question . that which is chiefely to be reprehended , is of a secret disesteem of publique prayers ? by reason of which , many neglect to come to them , and they which doe , doe it in a perfunctory and overly manner , which is an extreame fault . better were it , that men would come to this disjunction ; either it is lawfull to use them or not ; if not , why doe they not wholly abstaine , and if they be lawfull , why doe they not use them constantly , and in a reverent and holy manner . one thing there is , which if it were well considered , would breed in the hearts of men another esteem of our publique prayers then there is . and that is , that besides the end of obteyning the things we want ( wherein yet publique prayer hath the promise ) there is another end in praying , and 〈…〉 t is to worship god , and to performe a service to him , for proving of which , there are two places of scri●tu●e un-answerable , luke 2. 37. hannah worshipped god by fasting and prayers , the word used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , w●i●h is the p●o●er word for worship , acts 13. 2. they ministred to the lord and fasted , the word used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whence the word litu●gy is derived . this me thinkes should breed in the hearts of men a reverend esteeme of this duty . besides , how straight is that which is objected against the lawfulnesse of it , as that the spirit is s●inted , when wee are fe●tered with words appointed . answ. the freedome of the spirit stands n●● so ●uch in the extent of the words , as the intensnesse 〈…〉 they are uttered . besides if this argu 〈…〉 swell against conceived prayer , for if he 〈…〉 ger spirit then he that prayeth , there is to 〈…〉 restraint . againe it is objected , that we cannot pray for occasionall necessities . therefore we bind not only to a set forme : but men may , and ought to use besides , private prayer , wherein we may expresse our private , accidentall , and particular occasions . and if they be more publique , there are prayers before and after sermon , whe●e in the minister is left at more liberty ? and if it be yet more generall belonging to the state or church , we adde it to the p●blike prayers , as it is in the gun-powder-treason , times of war , dearth , &c. but there needs not much be said to convince the judgement : that which is chiefely to be desired , is , that they may be better observed , and more esteemed , especially seeing our publique prayers be holy and good , ( and which should be a greater inducement ) the church hath commanded them : and if the church be to be obeyed in indifferent things , as it is , much more in appointing of gods owne ordinances . and if a set forme of prayer bee lawfull , then the lords prayer must needes excell , being dedicated by christ himselfe , and is therefore to bee more frequently used , and withall reverence both in minde and gesture . nor doth this want the practise and approbation of the auncient , it is cyprians speech . quanto efficacius impertramus quod petimus christi nominae si ipsius oratione petamus . and saint augustine . disce et retinete orationem dominicam , et inter omnes sanctos consono ore proferatis . thus if we shal shew our selves affected as receivers , in using both publicke and private praier , we shall find that successe which iohn and the rest found , who of his fulnesse received grace for grace . finis . notes, typically marginal, from the original text notes for div a55754-e2510 doctrine . 1 what love is in generall . how love shews it selfe . the kindes of love. 3 4 1 the qualities of love. 2 3 2 what this love of the lord iesus is . esa. 9. luke 〈◊〉 . iohn 3. 16. rom. 8. 2 cor. 1. 20. 2 cor. 5. 3 why they are worthy to be cursed that love not the lord iesus . marke ●0 . 1 reason . psal. 2. mat. 22. 2 3 5 vse 1. it is a great sin , not to love the lord iesus . ob. sol. signes of love 1 2 3 4 5 notes for div a55754-e3930 point . vse 2. try whether , what you do is out of love . notes of triall of this love of the lord christ. 1 2 rev. 13. 3 iohn 4. 1 cor. 13. acts 20 , 24. col 1. 11. acts 5. 4 psal. 4. 2 chron. 7. 14. hos. 7. 14. 5 ob. sol. ob. sol. ob. sol. ob , sol. ob. sol. ob. sol. notes for div a55754-e5500 6 ob. sol. ob. sol. acts 17. 9 10. vse 3. to humble our selves for want of this love . 1. the reasons wee have to love the lord. ob. answ. ob. answ. ob. answ. ob. answ. ob. answ. ob. answ. 2 4 5 6 7 8 ephes. 3. notes for div a55754-e7160 4. vse . to exhort us to love the lord. the advantages which arise from the love of the lord iesus . 4 5 meanes to love the lord. mat. 18. 1 ob. sol. quest. answ. 1. 2 3 4 ob. answ. coloss. 1. 8. john 14. 21. ob. sol. 3 jerem. 2. 4 esay 9. ob. answ. ob. answ. ob. answ. ob. answ. 5. notes for div a55754-e8600 2. ob. answ. ob. answ. ob. answ. ob. answ. ob. answ. 1 wherein grounded love doth stand . 2 3 ephes. 3. the object on whom our love must be set . 2 3 of the curse of those that love not the lord iesus . ob. answ. vse . ob. answ. ob. answ. notes for div a55754-e11720 doct. 1. reas. 1. vse 1. object . answ. vse 2. vse 3. vse 4. doct. 2. 1 ioh. 1. 8. reas. 1. reas. 2. reas. 3. vse 1. vse 2. vse 3. doct. 3. reas. 1. reas. 2. reas. 3. vse 1. object . answ. quest. answ. motive 1. object . solut. i say 55 9. motive 2. 1 tim. 1. 15. motive 3. motive 4. motive 5. motive 6. motive 7. motive 8. object . answ. vse doct. 4. reas. 1. vse 1 , vse 2. notes for div a55754-e14710 what godlinesse is not . what godlinesse is . what is meant by the power of godlinesse . five differences betweene the forme and power of godlinesse . reasons why many men have but the forme . vse 1. 1 cor. 1. 29. 30 rev. 7. 12. vse 2. eph. 3. 13 , & 〈◊〉 . ver. 20 21. eph. 1. 19. vse 3. luk. 24. 49. how to get the power of godlinesse . vse 4. five marks whereby to know whether wee have the power of godlinesse or no. john 15 2. notes for div a55754-e17590 plin. praefat . hist. natural . d. w. 2 leaves in some places . gen. 3. 14. notes for div a55754-e17930 the fi●st par● . 1. in regard of his person . 2 〈◊〉 regard of his offices . 3. i● 〈…〉 d of his r●gh●●ous●esse . 4. in regard of his effect . 1. reasons from christ. 2. from our selves quest. answ. vse 4. simile . objecti . object . a●sw . object . answ. corol. 2. sins overthrow: or, a godly and learned treatise of mortification wherein is excellently handled; first, the generall doctrine of mortification: and then particularly, how to mortifie fornication. vncleannes. evill concupiscence. inordinate affection. and, covetousnes. all being the substance of severall sermons upon colos. iii. v. mortifie therefore your members, &c. delivered by that late faithfull preacher, and worthy instrument of gods glory iohn preston, dr. in divinity, chaplaine in ordinary to his majestie, master of emanuel colledge in cambridge, and sometimes preacher of lincolnes-inne. preston, john, 1587-1628. 1633 approx. 491 kb of xml-encoded text transcribed from 143 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-08 (eebo-tcp phase 1). a10024 stc 20275 estc s115103 99850322 99850322 15513 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the 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(eebo-tcp ; phase 1, no. a10024) transcribed from: (early english books online ; image set 15513) images scanned from microfilm: (early english books, 1475-1640 ; 1183:4) sins overthrow: or, a godly and learned treatise of mortification wherein is excellently handled; first, the generall doctrine of mortification: and then particularly, how to mortifie fornication. vncleannes. evill concupiscence. inordinate affection. and, covetousnes. all being the substance of severall sermons upon colos. iii. v. mortifie therefore your members, &c. delivered by that late faithfull preacher, and worthy instrument of gods glory iohn preston, dr. in divinity, chaplaine in ordinary to his majestie, master of emanuel colledge in cambridge, and sometimes preacher of lincolnes-inne. preston, john, 1587-1628. preston, john, 1587-1628. three godly and learned treatises. selections. aut [24], 158, [2], 187-245, [1], 40 p. printed by i. beale [and augustine mathewes], for andrew crooke, at the blacke beare in pauls churchyard, london : 1633. mathewes's name from stc. the words "fornication. .. covetousnes." are bracketed together on title page. the first leaf is blank. 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siefring sampled and proofread 2004-05 judith siefring text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion sins overthrow : or , a godly and learned treatise of mortification . wherein is excellently handled ; first , the generall doctrine of mortification : and then particularly , how to mortifie fornication . vncleannes . evill concvpiscence . inordinate affection . and , covetovsnes . all being the substance of severall sermons upon coios . iii. v. mortifie therefore your members , &c. delivered by that late faithfull preacher , and worthy instrument of gods glory iohn preston , dr in divinity , chaplaine in ordinary to his majestie , master of emanuel colledge in cambridge , and sometimes preacher of lincolnes-inne . london : printed by i. beale , for andrew crooke , at the blacke beare in pauls churchyard . 1633. the contents . first , in the treatise of mortification . docrine i. the height of glory , which we expect by christ , should cause every man to mortifie sinne . page 3 doct. ii. the frame of our hearts ought ta suit with those conditions that we receive by our union with christ. p. 4 explication . mortification is a turning of the heart from sinne to grace , ibid. mortification called a turning of the heart , because the heart by nature is backward and averse from god , pag. 5 sinne seemingly mortified ; 1. when the occasion is removed . p 7 2. when it is not violent and raging , but quiet . ibid. 3. when it is but removed from one sinne to another . ibid. 4. when the conscience is affrighted with the judgements of god. p. 8 5. when the strength of nature is spent , ibid. 6. being restrained from sinne by good education , p. 9 use i. to examine by these rules sinnes mortification , ibid. mortified lusts knowne , 1. by a deepe humiliation of the soule , p. 10 2. by the generality of it , ibid. 3. by the measure of grace , answering the measure of corruption , p. 11 4. by the continuance of them , p. 12 motives to mortification : 1. there is no pleasure in sinne , p. 13 pleasure in sinne is no true solid pleasure , but a sick pleasure , p. 14. 2. the satisfying of lust is an endlesse worke , ibid. 3. the great danger of sinne , p. 15 4. the deceit of sinne , p. 16 sinne deceives foure wayes : 1. by blinding the understanding , ibid. 2. by making large promises , p. 17 3. by promising departure at our pleasure , ibid. 4. by making a shew of friendship , ibid. 5. the rebellion it occasions in us against god , p. 18 6. the slavery it brings us unto satan , ibid. use ii. to instruct us that in every regenerate man there is a free-will to doe good , p. 19 the power of a regenerate man consists 1. in performing any duty god commands , according to the proportion of grace he hath received , p. 20 2. inresisting any temptation according to the same measure of grace , p. 21 object . in the regenerate , the flesh lusteth against the spirit , &c. ibid. answ . corruption reignes not , though it may take possession in the heart of a regenerate man ; it exceeds not the measure of grace , ibid : use iii. to exhort us to abstaine from the sinne of the heart , as well as sinne in the outward actions , p. 22 object . men shall be judged by their workes , not by the thoughts of their hearts , ibid. answ . god will judge the thoughts of the heart , as the cause ; the actions , or workes , as the effects . p. 23 use iv. to teach us that no man is so holy , but he needs mortification . ibid. the meanes how to come by mortification , are i. outward . 1. moderation in lawfull things , p. 28 the danger of excesse in lawfull things , ibid. 2. vowes and promises , p. 29 the lawfulnesse of vowes , and how they are to be esteemed of , ibid. 3. the avoyding of all occasion to sinne , p. 30 object . professors being strong in faith , need not avoyd occasions of sinne . p. 31 answ . opinion of strength in faith is a weaknesse in men , for the more feare , the more strength ; besides , habituall grace is but a creature , and therefore not to be relyed on . ibid. 4. the lawfull exercise of fasting and prayer . ibid. ii. inward : 1. to get a willing heart , p. 24 2. to take paynes about it , p. 25 two errors about mortification : 1. that all sinnes have a like proportion of labour to mortifie them . p. 26 2. that mortification is not a continued worke , p : 27 the fruitlesse pains of papists in afflicting their bodies , &c. ibid. 3. the assistance of the spirit . p , 32 meanes to obtaine the spirit , are 1. to know the spirit , p. 33 2. not to resist , grieve , or quench him . ibid. what it is to resist , grieve , quench the spirit . p. 34 , 35 3. to use prayer , p. 35 4. to walke in the spirit . p. 36 5. to get a lively faith , p. 37 iustifying faith onely purifieth the heart , p. 38 the holy ghost not essentially but by a divine power dwelleth in the heart . ibid. that mortification goeth before iustifying faith , is an error , p. 39 6. to get spirituall ioy. ibid. 7. to get an humblenesse of minde , p. 41 doctr . iii. that all earthly members are to be mortified , p. 42 members are sinful , exorbitant affections of the soule , p. 43. for these reasons ; because 1. they fill up the heart , ibid. 2. they proceed from the unregenerate part , p. 44 3. they are weapons of unrighteousnesse , ibid. 4. they are deare unto the heart , as any member to the body , ibid. inordinate lust meant by earthly members , p. 45 what it is to be earthly minded , ibid. by the power of nature a man may conceive of spihituall things and yet be earthly minded : 1. not spiritually , ibid. 2. not from an heart illightned by the spirit , p. 46 3. by the knowledge of his understanding , ibid. a man may come to know spirituall things , and not be renewed . 1. by seeing a vertue in heavenly things excelling all all other things , ibid. 2. by being of a noble spirit , ibid. 3. by seeing holinesse in the children of god , p. 47 4. by seeing the attributes of god , ibid. 5. by feeling the sweetnesse of the promises , ibid. 6. by beleeving the resurrection to life , ibid. the order of the faculties of the soule , p. 48 whether nature can attaine unto true knowledge , ibid. a naturall man may know spirituall , in their substance , not as a rule of his life , p. 49 heavenly mindednesse is the worke of a new life in a man , ibid. heavenly mindednesse admits increase in knowledge , p. 52 the vnderstanding the seat of heavenly mindednesse , p. 53 an enlightned understanding communicates its to the rest of the faculties ; 1. by taking away the lets unto good , p. 54 2. by withstanding the motions of inordinate passions , ibid. 3. by laying open the vilenesse of inordinate affections , ibid. 4. by ruling and guiding them , p. 55 vse i. to reprove such as favour earthly mindednesse , or inordinate affections , ibid. reasons against earthly mindednesse , are i. in respect of men ; 1. it takes away the excellency of the creature , p. 56 2. it wounds the soule , p. 57 ii. in respect of god : it sets up spirituall idolatry in the heart , p. 58 iii. in respect of professors : it is unbeseeming them , and makes them like swine , p. 59 great difference betweene the back-fliding of the saints , and of the wicked , p. 60 back-sliding in the saints is caused , 1. by hollow hartednesse . 2. by evill example of men . 3. by remouall from under a powerful ministery . p. 61 a threefold caveat to the saints . p. 62 divers obiections of earthly mindednesse answered : obiect . 1. earthly things are present . answ . heavenly things present , as ioy in the holy ghost , &c. are to be preferred before earthly things . p. 63 difference betweene nature and sense , p. 64 obiect . 2. earthly things are sensibly felt . answ . men are deceived ; for the greater the faculty , the greater the sense . p. 65 a threefold difference betweene the superlour and inferiour faculties . ibid. obiect . 3. earthly things make us to be well thought of . answ . a good opinion must not be regarded in any thing that shal occasion sinne . p. 66 a remedy against opinion , is a sound knowledge in the word of god. p. 67 obiect . 4. earthly things seeme of great worth vnto us . answ . they will not doe so , if compared to spirituall things . p. 69 all mens comforts stand in gods face . p. 70 vse ii. to exhort men to leave their earthly mindednesse . p. 71 motives to mortifie our earthly members : 1. the devill ensnares us by them . ibid. 2. they binde us fast from god to the devill . p. 72 meanes to obtaine the loathing of earthly things ; 1. sound humiliation , p. 73 three false grounds thereof , ibid. 2. the royalty of spirituall things , p. 74 3. a constant and diligent watch over the heart , p. 75 meanes to get heavenly mindednesse : 1. faith , p. 76 a twofold snare of the world , ibid. 2. humility , p. 77 3. a iudgement rightly informed , p. 78 4. a sight into the all-sufficiency of god , p. 79 5. a remembrance from whence we are fallen , ibid. a comparison betweene a spirirituall and a bodily consumption , p. 80 motives to heavenly mindednesse ; 1. heavenly things the best obiect , p. 81 2. no sweetnesse in earthly things , p. 83 ; for two reasons : 1 because they are mutable , ibid 2 because they either belong to persons that are 1. good , belonging to god ; and therefore cannot content them , because they draw their affections from god , p. 84 2. wicked , unto whom they are not sanctified , p. 85 3. no salvation by earthly things , p. 86 god will have all the soule , or none . p. 87 christs two markes of a christian , p. 88 4. heavenly things are the better part : proved , ib. 1 by scripture , ibid. a fourefold difference betweene earthly and heavenly things , ibid 2. by reason , p. 91 5. all things are at gods disposing , p. 92 markes to know whether wee have lost our earthly mindednesse . 1. by the moderation of our care and delight in earthly things , p. 94 signes of the excesse of our delight in them , are 1. our immoderate desire of getting & keeping them , ib 2. our excesse in our pleasures and recreations , p. 95 recreation when lawfull . p. 96 2. by the esteeme we have of heavenly things , ibid. 3. by our spirituall taste , whether we rellish heavenly or earthly things best : as the word preached , p. 98 eloquence no ornament to the word preached , p : 99 the word should not be mixed with it , p. 100 how learning and arts are necessary to the preaching of the word , p. 101 ministers should not endevour to please the people with eloquence , p. 102 4. by our judgement of heavenly things , p. 103 spiritual knowledge wrought by the spirit , able to judge of 1. persons , p. 104 2. things , p. 105 spirituall renovation is discovered 1 by the affections , p. 106 2 by the speeches , p. 107 3 by the actions , p. 109 5. by our brooking the word of reproofe , 110 use. to exhort spirituall minded men to grow more and more therein , p. 111 the least sinnes to be avoyded , ibid secret sinnes are to be looked into , p. 112 motives to grow in heauenly mindednesse , are 1. hereby we are able to doe every good worke , ibid. 2. hereby god is honoured , p. 113 3. hereby we may prevaile with god in prayer , p. 114 a few faithfull prayers may doe much good , ibid. of fornication . doctrine 1. all vncleannesse is a thing god would have mortified , and quite destroyed out of the hearts that hee would dwell in , pag. 116 doctr . 2. fornication is a sinne that must be mortified , p. 118 the haynousnesse of this sin of fornication appeares ; i. in the sinfulnesse of it : for , 1. it is contrary to gods spirit , p. 119 2. it makes a strangenesse betwixt god and us , ibid 3. it is a punishment of other sinnes , p. 120 4. it layes waste the conscience , p. 121 5. it delights the body more than any other sin , ibid ii. in the punishment of it : for , 1. god himselfe ●●kes the punishment of it into his owne hand , p. 122 2 , god reserves filthy persons for an heavy judgement ibid. iii. in the danger of it , p. 123 iv. in the deceitfulnesse of it , p. 125 the deceits of the divel , whereby he enticeth us to this sin , are 1. hope of repentance , ibid. with considerations against that deceit , p. 126 , 127 2. present impunity , p. 129 considerations against it , p. 130 3 present sweetnesse in sinne , p. 131 considerations against it , p. 132 4. the falsenesse of common opinion and carnall reason , p. 133 5. hope of secrecie , p. 134 considerations against it , p. 135 use 1. to exhort all men to cleansethemselves from this filthinesse , p. 137 use 2. to perswade all men to mortifie the inward corruption , aswell as to abstaine from the outward action , p. 140 tryals whether this lust be mortified : 1. an vniversall change , p. 141 2. an hate an loathing to this sinne , p. 142 3. a constant keeping our selves from the acting of this sinne , p. 143 meanes against fornication : 1. for such as have beene addicted to this sin ; let them 1. get an humble heart , p. 144 2. l●bo●r to bring their hearts to love god , who hath forg●ven so great a sinne , p. 145 3. reware lest satan beguile them . 2. for those that still live in this sinne ; let them 1 labour to get assurance of pardon . 2 endevour to have a sense and feeling of their sinne , p. 146 3 lay hold on the promises , and apply them . 4 vse abs●●nence and fasting , p. 147 5. resolve against it , p. 148 6. proportion the remedy to the disease , p. 149 7. turne their delights to god and heavenly things 8. accustome themselves to frequent prayer . p. 150 of vncleannes . doctr . 1. vncleannesse is one of the siunes that are here to be● mortisied , p. 153 the haynousnesse of the sin of uncleannesse , appears 1. because it makes the sinner herein , a man of death , 2. because it is a sinne against nature . 3. because it is against ones selfe , as selfe-murder . 4. because god makes it a punishment of other sinnes , p. 154 the deceits of satan to draw men into this sin , are 1. hope of after-repentance . what repentance is , p. 155 2. the deferring of punishment . 3. the com●on opinion of this sinne , p. 156 4. the privatenesse and secrecie thereof . 5. the present delight they finde in it , p. 157 of evill concvpiscence . doct. i. evill concupiscence is a sinne to b●e mortified , pag. 187 reasons thereof , are , 1. it will bring forth actuall sinnes , p. 188 2. it defiles a man by hiding sinne in his heart , ibid. 3. it marres all good actions , ibid 4. it makes gods commandements grievous unto us , p. 189 the nature of evill concupiscence what , p. 190 the sinfulnesse of evill concupiscenee , ibid. the operation of evill concupiscence in conceiving bringing forth sinne . 191 evill concupiscence habituall , actuall , to be mortified , p. 193 all sinne is to be abstayned from , because god forbids it , p. 195 acts to mortification , are 1. a serious meditation upon mens courses , ibid 2. a suppressing and keeping downe of lust , p. 196 3. a rectifying of the iudgement , p. 197 vsei . to get free from this sinne , p. 198 the wrathof god on the creature works terror in the conscience , ibid. three signes of mortifying this sinne ; 1. a generall reformation in heart and life , p. 200 2. a right iudgement of sin , and a true loathing thereof , p. 201 3. actuall abstinence from sinne , p. 202 qvest. whether man after true mortification may fall into the same sinne againe , ibid. answ . he may fall into the act , but not the love of that sin , ibid meanes to the mortification of this sinne , are 1. a labour for an assurance of pardon for our sinnes , p. 203 2. abstinence from all occasion of sinne , p. 205 3. a delight in grace and holinesse , p. 206 4 . ●ervent and hearty prayer , p. 207 of inordinate affection : doctrine 1. all immoderate affections must be mortified , p. 211 what affections are , p. 212 the appetite double , sensuall , rationall , p. 213 three sorts of affections , naturall , carnall , spirituall , p. 214 affections when inordinate , p. 216 trials of the inordit acy of affections , are 1. to examine them by the rule ; the rules are 1. the obiect must be good , p. 217 2. the end right . 3. the measure right . 4. the order and season sitting . 2. to examine them by the effects ; the effects are 1. the disturbance and hi●drance of reason , p. 218 2. an indisposition to holy duties , p. 219 3. the production of evill actions . 4. the drawing us from god , p. 230 what it is to mortifie affections inordinate , ibid. keasons why they are to be mortified , are 1. they are of greatest efficacie and command in the soule , p. 221 2. they make us either good or evill . 3. they make way for satan to take possession of the soule , p. 222 4. they are the first movers to evill , p. 223 vse 1. to exhort us to take pains in the mortification of these inordinate affections , p. 224 meanes to mortifie them , are 1. knowledge of the disease , p. 225 two wayes to discerne inordinate lusts ; 1 by bringing them to the touch-stone , p. 226 2 by considering the stops of them . 2. the iudgement of others concerning them , p. 227 the causes of inordinate affection , are 1. mis-apprehension , p. 227 remedies against mis-apprehension . 1 to get strong reasons out of the scripture , p. 229 2. to get a lively faith , p. 230 3. experience of the naughtinesse of them . 4. example of others . 2. weakenesse and impotency , p. 232 remedy against that , is to gather strength . 3. lightnesse of the minde , p. 233 remedy , to finde out the right obiect , which is god. 4. confusion that riseth in the heart at first rising of them , p. 234 remedy , timely prevention , p. 235 5. corruption of nature . p. 236 remedy , to get a new nature . 7. oue sinne cause and root of another , p. 239 remedy , to pull up the root . god the onely agent of mortification . use 2. to reprove us for sinfull affections . motives to conquer inordinate affections . 1. they are the root of all evill , p. 240 2. they wound the soule , p. 241 3. they breed foolish and hurtfull lusts , p. 243 4. they hinder the doing of good actions . 5. they bring shame and dishonour , p. 244 6. they blinde the reason and judgement , p. 245 of covetovsnes . covetousnesse what , p. 1. 25 why it is called idolatry . doctr . 1. to seeke helpe and comfort from riches or any other creature , and not from god alone , is vaine and sinfull , p. 2 doctr . 2. that covetousnesse , which is idolatry , is to bee mortified , p. 2. 25 reasons that god onely can be comfort unto us , and not the creature , are 1. god is all-sufficient , p. 5 2. the creature is empty and vaine , p. 6 3. we commit the sinne of idolatry in giving that to the creature which is due to god. use 1. to exhort men to abstain frō lusting after worldlythings , p. 7 god can give comfort without riches , p. 8 the creature without the creator is as the huske without the kernell . p. 9 considerations to disswade from trusting in the creature : 1. the creature of it selfe hath no power to comfort , p. 10 2. the creature reaches not to the inward man , p. 11 3. a multitude of creatures must goe to the comfort of one man , p. 12 4. the comfort of the creature is but dependant felicity , p. 12 whatsoever men leave their children without gods blessing is nothing worth , p. 13 the deceits whereby men are hindred from mortifying this sinne , are 1. they thinke them gods blessings , p. 14 blessings considered without thankefull reference to god , cease to be blessings . we receive the creatures as blessings . 1. when we depend on god for the disposing , continuing and want of them . 2. when wee thinke the same things may bee without comfort unto us , p. 15 3. when we thinke we may have comfort without them p. 16 2. they apprehend present comfort from the abounding of them , p. 17 we may not judge of outward things by sense and feeling , but by faith , and a rectified reason . to helpe our judgement therein ; consider , 1. they are but vanity of vanities , p. 18 2. what other men , that have bin afflicted , think of thē 3. what your selves wiljudge of thē at the day of death 4. what you shall finde them for the time to come . sense of comfort double , preceeding from a refreshing of the heart by the creature : an appprehension of gods fauor in those blessings . ioy in the creature may be a 1. remisse ioy , as if we ioyed not , p. 19 2. loose ioy , that may be cast off . 3. dependant ioy eying the fountaine , p. 20 3 they reason falsely . riches come not alwayes by labour , nor comfort by riches , p. 20. for 1. god maketh a disproportion betwixt the man and the blessing , p. 21 2. god hinders the effects , though the causes eoncurre . 3. god denieth successe to the causes , p. 22 4 they see these things present and certain , other things doubtfull and incertaine . earthly things subiect to change , but spirituall things unchangeable . signes to know whether our love to the creature be right or no : consider , 1. whether our affection to the creature drawes our hearts from god , p. 24 2. when earthly and spirituall things come in competition , which we make choyce of . 3. what our obedience is to god. 4. what things trouble us most , p. 25 our affection to riches said to be inordinate , p. 26. when we seeke them ; 1. by measure more then we should . 3. by meanes that we should not , p. 27 3. for wrong ends , p. 28 4. in a wrong manner ; which consists in these particulars : when we seeke them , 1 out of love to them . 2 to trust to them . 3 to be puffed up by them , p. 29 4 to glory in them . 5 with too much haste and eagernesse . in the desire of riches there is a double content , p. 30 1 a contentednesse , with a dependance on gods will. 2. a contentednesse with a submission to gods will. how farre a man may desire wealth , p. 31 a threefold necessity of the creatures . 1. of expedience . 2. of condition and place , p. 32 3. of refreshment . a desire of riches for superfluity and excesse , sinfull ; for these reasons : 1. mans life stands not in abundance of excesse . 2. it proceeds from an evill root , p. 33 3. it may not be prayed for . 4. it is dangerous , for it chokes the word , p. 34 5. we have an expresse commandement against it . the end of a mans calling is not to gather riches , but to serve god , p. 35 riches , the wages , not end of our calling . rules to direct our care in getting wealth , p. 37 1 no going into other mens callings . 2 the end must not be riches , but gods glory . 3 the care must not be inordinate . signes of inordinate care , are 1. trouble in the acquiring , p. 38 2. feare of not attaining 3. griefe in being prevented . a man is then covetous when he strives not against covetousnesse . covetousnesse spirituall adultery , p. 39. aggravated in that 1. it makes men wicked . 2. it does least good . 3. riches are but false treasure . 4. they are not our owne . > a●tributes given to riches , are 1 they are many things . 2. they are unnecessary . 3. they will be taken from us . 4. they are not the best . use 1. to exhort men to mortifie this earthly member , covetousnesse , p. 40 meanes thereto , are , 1. prayer to god. 2. humility for sinne . 3. imployment of them to better things . the doctrine of mortification . colossians 3. 5. mortifie therefore your members which are upon the earth ; fornication , uncleannesse , inordinate affection , evill concupiscence , and covetousnesse , which is idolatrie . this chapter containeth divers exhortations unto heavenly mindednesse , by which the apostle labours to disswade the colossians from corruptible things , unto things not corruptible , but everlasting ; not earthly , but heavenly ; in the which the life of a christian , and true holinesse standeth . in the first verse he beginnes with an exhortation to seeke heavenly things ; if you be risen with christ , seeke those things that are above : that is , if you be risen with christ , and dead unto the fashions of men , then there is an alteration and change in your soules wrought , by which you are brought to affect that which is heavenly , and basely to esteeme of earthly things : therefore , if you be risen ; that is , if this heavenly life , and disposition , and change be in you , then let the same appeare by your heavenly mindednesse ; that is , by seeking of heavenly things . in the second verse he joynes another exhortation grounded on the first , to bee wise and to understand them ; set your affections on things above : that is , let them be specially minded of you , let all your faculties bee filled with a knowledge of spirituall things ; and this is so joyned with the former , that there can be no seeking without knowing ; for how can a man seeke that which he knoweth not ? and if thou hast no knowledge of heaven , and heavenly things , how canst thou desire them ? seeing where there is no desire , there is no seeking : and therefore if thou wouldest seeke heavenly things , as christ , and grace , and salvation , then know them first . afterwards in the third verse he goeth on , and presseth this exhortation with divers arguments ; first , because you are dead : that is , seeing you are dead unto earthly things , therefore strive not now to be earthly minded . secondly , your life is hid with christ : that is , your happinesse is not seene with the eye of the bodie by looking on these earthly things , but your happinesse and joy is by faith beholding christ , therefore set your heart and eye on him , where your life is ; that is , you looke for a perfection of glory with christ , which you cannot have by minding earthly things : therefore be heavenly minded . in the fourth verse the apostle answereth unto a demand : for they might thus object , you tell us that we shall have a perfection of glory , and that it is hid with christ , but when shall we have it ; that is , when shall it be made manifest unto us ? unto this the apostle answers , when christ , who in our life , shall appeare , then shall we also appeare with him in glorie . and hereupon he groundeth another exhortation in the verse i have read : as if he should say , seeing you expect such a perfection of glory to be revealed unto you at christs second comming , then it stands you upon to set upon your corruptions , to kill , and to slay them , that seeke to deprive you of that glory . mortifie therefore , your earthl●e members ; that is , slay every foule affection , inordinate desire of earthly things , rid your hearts of them by slaying of them ; and although it may seeme a hard worke , yet fight still , or else you shall never attaine unto that life you hope for : so that the first generall point hence , is this : that the height of glorie , which we expect by christ , should cause everie man to mortifie sinne . this the apostle makes the ground of our mortification ; if you be risen with christ , seeke the things that are above , mortifie therefore your earthlie members ; that is , except you slay sinne , that hath slaine christ , you cannot get life with christ : surely then , mortification is not as men thinke it , a needlesse worke which matters not much whether it be set upon or no , but this is mens sicknesse ; for , as a man that is sicke thinkes phys●●ke is not needfull , because hee is not sensible of his disease , when as the physician knowes that it is amatter of necessity , and that except hee purge out that corruption and humour of the body , it will grow incurable : even so , except this corruption of nature be purged out , it will-grow incurable ; that is , we cannot be saved : therefore , we know to mortifie sinne , is a worke of necessity , whereupon standeth every mans life and salvation . the second thing which we note , is this : that the frame of our hearts ought to suit with those conditions that wee receive by our union with christ. and this also the apostle makes another ground of mortification ; if you be risen with christ , seeke heavenly things , and therefore labour to mortifie your inordinate affections , and sinfull lusts , that so the frame of your hearts , and disposition thereof , may suit with heavenly things : as if he should say , you professe your selves to be risen with christ ; that is , that you are in a more excellent estate than you were in by nature , and you expect a perfection of glory ; then it must needs follow , that the frame of your hearts must suit with your conditions ; that is , you must bee such as you professe your selves to be ; and this cannot be , except you mortifie sinne , all inordinate affections , all worldly lusts , all immoderate care for earthly things : thinke not to get grace , salvation , and eternall life , except first you slay your corruptions and lusts ; for mortification is a turning of the heart from evill to good , from sinne to grace : or , it is a working a new disposition in the heart , turning it quite contrary : or else it may bee said to bee the slaying of that evill disposition of nature in us . now wee must know , that howsoever mortification is a deadly wound given unto sinne , whereby it is disabled to beare any rule or commanding power in the heart of a regenerate man , yet we say , mortification is not perfect ; that is , it doth not so slay sinne , that we have no sinne at all in us , or that wee cease to sinne ; for in the most regenerate and holiest man that lives , there is still the sap of sinne in his heart : a tree may have withered branches by reason of some deadly wound given unto the root , and yet there may remaine some sap in the root which will in time bring forth other branches : so it is with a regenerate man , there may a deadly wound be given unto sinne , which may cause inordinate affections to wither , and yet notwithstanding some sap of sinne may remaine , which had need still to be mortified , lest otherwise it bring forth other branches . mortification is not for a day only , but it must be a continuall worke ; when thou hast slayne sinne to day , thou must slay it tomorrow , for sinne is of a quickning nature , it will revive if it be not deadly wounded , and there is seed in every sinne which is of a spreading nature , and will fructifie much ; therefore . when thou hast given a deadly wound unto some speciall corruption , rest not there , but then set upon the lesser ; mortifie the branches of that corruption ; and so much the rather , because it will bee an easie worke to overcome the common souldiers , and to put them to flight , when the generall is slaine . wee call mortification a turning of the heart ; the heart by nature is backward from god ; that is , it minds and affects nothing but that which is contrary to god , it is wholly disposed to earthly things ; now mortification alters and changes the heart , turning it from earthly to heavenly things ; even as a river that is stopt in its usuall course is now turned another way ; so mortification stops the passage of sinne in the soule , turning the faculties , the streame of the soule , another way : the soule was earthly disposed , the mind , the will , and affections were wholly carried after earthly things , but now there is a new disposition wrought in the soule , the minde and affections are wholly set upon earthly things ; before he was for the world how hee might satisfie his lusts , but now his heart is for grace , justification , remission of sinnes , and reconciliation . here then , seeing mortification is a slaying of sinne , and that many doe deceive themselves in the matter of mortification , who thinke that sinne is mortified when it is not ; and contrariwise , others thinke they have not mortified sinne , that is , they have not given a deadly wound unto sinne , because they still feele rebellious lusts intheir hearts ; therefore for the better explaining of this point of mortification i will propound two questions : the first shall be , for the discovering of hypocrites ; and the second shall be , for the comforting of weake christians . the first question is , whether sinne may not seeme to bee mortified when it is not mortified , but onely asleepe ? to this i answer , that sinne may seeme to be mortified when it is not , and that in these particulars : first , sinne may seeme to be mortified when the occasion is removed : as the covetous man may not bee so covetous after the world as he was , because he hath not so good an opportunity , and thereupon hee may grow remisse ; and yet this sinne of covetousnesse is not mortified ; for let there be occasion , or an opportunity offered , and you shall finde this sinne as quicke and as lively in him as ever it was before ; and so for drunkennesse , or any other vice in this kinde : when the occasion is removed , the sinne may be removed , and yet not mortified . secondly , sinne may be mortified seemingly , when it is not violent , but quiet ; that is , when an unruly affection troubles them not , they thinke that now that sinne is mortified ; but they are deceived , for it is with sinne , as with a disease ; a man that is sicke of a feaver , so long as he is asleepe he feeles no paine , because sleepe takes away the sense of it ; but when he is awake , then presen●ly hee feeles his paine afresh : even so , when sinne doth awake them out of sleepe , then they shall finde it was not mortified , but they onely asleepe . sampson , iudg. 16. so long as he was asleepe in his sin , thought all was well , and that his strength was not gone ; but when hee awakes out of sleepe , his sinne awakes , and then with much sorrow hee findes that his sinne was not mortified , especially when he fell into his enemies hands . thirdly , sinne may seeme to bee mortified when it is but removed from one sinne unto another , when it is removed from a lesse to a greater , or from a greater to a lesse . as for example , a man may not be so covetous as hee was , and thinke with himselfe that this his sinne is mortified , when as indeed it is not mortified , but onely removed unto another ; for now it may be hee is growne ambitious , and seekes after honour , and therefore it stands not now with his reputation and credit to bee covetous : hereupon hee may grow bountifull , and neverthelesse his sinne of covetousnesse be unmortified : and so for drunkennesse , and such as desire pleasure , their mindes and delights may be changed , and the sinne of the soule be not yet mortified . sinne is to the soule as diseases are to the body : now we know , that diseases of the body usually remove from one place to another , or at the least grow from a lesse to a greater : so it is with sinne in the soule , it will remove from one faculty to another . fourthly , sinne may seeme to be mortified when the conscience is affrighted with the judgements of god , either present upon him , or threatned against him : now by the power of restraining grace a man may be kept from sinne ; that is , hee may so bridle his affections , that he may keepe sinne from the action , he may forsake drunkennesse , covetousnesse , pride , and the like , and yet his sinne be not mortified : for here is the difference betweene a man that hath his sinne mortified , and one that hath not ; the first is alway carefull , that his sinne come not to action , hee is carefull and watchfull over his wayes and heart , as well when the judgement is removed , as when he feeles it : but the other hinders not sinne longer than the hand of god is upon him ; remove that , and then his care is removed . fifthly , sinne may seeme to be removed and mortified when the sap and strength of sinne is dead , that is , when the strength of nature is spent . as the lampe goes out when oyle is either not supplyed or taken away , and yet the lampe is still a lampe , for let oyle be supplied , and fire put unto it , and it will burne ; so there may be not the action , and yet sinne is not mortified in the heart ; for he is as well affected to sinne as ever hee was , onely the sap and strength of nature is gone ; but if oyle were supplied , that is , if strength of nature would but returne , sinne would be as quick and vigorous as ever it was . sixthly , good education , when a man is brought up under good parents , or masters , he may be so kept under that sinne may seeme to bee mortified , but let those be once at their owne ruling , then it will appeare that sinne is not mortified in them ; that is , that they have not lost their swinish disposition , onely they are kept from fouling of themselves : as a swine so long as she is kept in a faire meadow cannot foule her selfe , but if you give her liberty to goe whither shee list , shee will presently be wallowing in the mire ; even so , these are ashamed to defile themselves whilest they are under good education ; but opportunity being offered , it will soone appeare sinne is not mortified . the use of this , briefly , is for examination unto every one to enter into his owne heart , and exam●ne himselfe by these rules whether his sinne be mortified , or no ; and accordingly to judge of him else . the second question is for the comforting of weake christians : seeing there is corruption in the heart , how shall i know that the lusts and stirrings of the heart proceed from a wounded corruption , or else is the action of an unmortified lust ? to this i answer , you shall know them by these rules : first , you shall know whether the lust in the heart be mortified , and proceed from a wounded heart or no , by the ground of it ; that is , if it proceed from the right root , or arise from a deepe humiliation wrought upon the soule , either by the law , or by the judgement , of god , whereby the conscience is awakened to see sinne in its ownenature ; and then a raising up of the soule by the apprehension of the love of god in christ , and out of a love unto god to beginne to mortifie sinne : if the heart in this case doe fight against the spirit , that is , the lust of the heart , it is because it hath received the deadly wound ; but if it bee not our of love unto god that thou mortifiest sinne , if thy heart , in this case , have much rebellion in it , whatsoever thou thinkest of thy selfe , sinne is not mortified in thee : every thing proceeds from some cause ; if the cause be good , the effect must needs bee good likewise : as ( for instance ) if the tree be good , the fruit must be good ; but if the tree be evill , the fruit cannot be good : let every man therefore examine himselfe upon this ground . secondly , you shall know it by the generality of it : for mortification is generall ; and as death is unto the members of the body , so is mortification unto the members of sinne : now you know that the nature of death is tos ize upon all the members of the body , it leaves life in none ; so , where true mortification is , it leaves life in no sinne ; that is , it takes away the commanding power of sinne : for what is the life of sinne , but the power of sinne ? take away this power , and you take away this life . therefore it is not sufficient to mortifie one sin , but you must mortifie all sins ; to which purpose the holy apostle here bids them mortifie ; when he had exhorted them unto the generall of mortification , then he subjoynes divers particulars , as , fornication , uncleannesse ; of which hereafter , ( god assisting ) you shall heare . hence then you learne it will not be sufficient for you to leave your covetousnesse , but you must leave your pide , you vaine-glory : so also when thou hast slaine sinne in thy understanding , thou must mortifie it in thy will , and affections ; slay sinne first in thy soule , and then slay it in the parts of thy body ; and so examine your selves whether you finde this worke of mortification to be generall . thirdly , you shall know whether your lust be mortified by this ; looke if there be an equality betweene the life of grace , and the death of corruption ; that is , if you find grace in measure answerable unto the measure of corruption which is mortified in thee , it is a signe thy sinne is mortified ; for as thereis a dying unto sinne , so there will be a quickening unto holinesse ; seeing the new man will beginne to revive , when the old man begins to dye ; grace will grow strong , when corruption growes weake ; and therefore the apostle saith , grow in grace , and in the knowledge of our lord iesus christ , 2 pet. 3. 18. as if he should say , you shall find by this whether the corruption of nature be slaine in you , if you stand fast , ( as in the former verse , ) which you cannot doe unlesse grace grow , except there be a proportion betwixt the life of grace , and the death of corruption : therefore examine your selves by this , whether you doe finde that you are quickned in grace , to pray , or heare , which is an excellent signe that sinne is mortified . fourthly , you shall know whether your lasts are mortified by the continuance of them : for if sinne be mortified , and have received her deadly wound , it will bee but for the present , it will not continue ; it may well rage and trouble thee for a time , but it is onely now and then by fits ; whereas an unmortified lust ever rageth . it is with sinne in this case , as it is with a man that hath received his deadly wound from his enemy , hee will not presently flye away , but will rather runne more violently upon him that hath wounded him ; yet let him bee never so violent , in the middle of the action hee sinkes downe ; when hee thinkes to doe the most harme , then hee is the most unable , because hee hath received his deadly wound , whereby hee hath lost the strength and power of nature which otherwise might have prevailed : so it will bee with sinne , and with a mortified lust , it may rage in the heart , and seeme to beare sway and rule over thee as lord , but the power and strength of sinne is mortified , and sinkes downe , wanting ability to prevaile ; and why ? because it hath received its deadly wound : indeed the most honest man , and the most sanctified that is , may have lust in his heart , and this lust may many times for the present be violent ; yet though it rage , it cannot rule ; it may strive , but it cannot prevaile : therefore you may try your selves by this , whether the corruptions and stirrings of your hearts proceed from a mortified lust , or no. now seeing mortification is so hard a worke , and yet a worke that of necessity must bee done : men also be so hardly drawne to mortifie their lusts , which they account as a part of themselves , not to bee parted withall ; for nature her selfe hath implanted this principle in them , every man ought to love himselfe , what then should move any man to mortifie his lusts ? therefore for the better perswading of men unto this work , we will lay downe some motives to move every man to mortifie his corruptions . the first motive to move all men to mortifie sinne , is , because there is no pleasure in sinne : sinne cannot content the soule ; for this is the nature of sinne , the further a man goes on in sinne , the further he goes on in sorrow , for in every degree of sinne there is a degree of sorrow : as on the contrary , unto every degree of grace , there is a degree of joy ; i say , the more thou gettest of grace and holinesse , of faith and regeneration , the more peace of conscience and spirituall joy thou gettest ; for grace as naturally produceth joy , as sinne sorrow . now if men did but consider this , that is , if they had any spirituall understanding to know that degrees of sinne did bring degrees of sorrow , they would not so runne unto sinne as they doe . but they will object unto mee , you are deceived , for there is pleasure in sinne : wee have found pleasure in sinne , and what will you perswade us against our knowledge ? have wee not reason to distinguish betwixt things which wee know are of a contrary nature ? will you perswade men that honie is not sweet , who have tasted of it ? if you should bring a thousand arguments , they will not prevaile : even so we have felt sweetnesse in sinne , therefore we cannot be perswaded to the contrarie . to this i answer , that the pleasure that is in sinne , ( if there bee any pleasure ) is no true solid pleasure , but a sicke pleasure ; such a pleasure as a man that is sicke of a feaver hath , a pleasure to drinke ; not because he hath a love to drinke excessively , but because it is pleasing to his disease : even so , when men finde pleasure in sinne , it is not because it is true pleasure , but because it suits with their disease ; that is , with their sinne . now that this is no true pleasure , appeares , because that which gives true content unto the soule is grace , which ever is accompanied with faith in christ ; and this works that peace in the soule which passeth all understanding , phil. 4. 7. whereas sinne makes not peace but warre in the soule ; and where there is warre in the soule , that is , where the faculties of the soule are in a combustion amongst themselves , there can be no pleasure . a man that is sicke of a dropsie may have pleasure to drinke , but his pleasure depends upon his disease ; if the disease were removed , the pleasure would cease . the second motive , is , because when men goe about to satisfie their lusts , they goe about an endlesse worke : now men in outward things would not set themselves about a work if they did but know before that it would be endlesse ; that is , that they could never finish it ; for every one loves to goe about things of a finite nature , which may be accomplished : even so , if men did but know the nature of sinne , they would not give themselves to satisfie thsir lusts , because they goe about a worke that is endlesse : for the nature of sinne is like the horseleech which the wise-man speakes of , prov. 30 , 15. that the more it is given , the more it craves , but is never satisfied ; so , the more you seeke to satisfie sinne , the more it desires ; like the fire , the more you cast into it , the more it burnes : but if you will quench it , then detract from it ; so , if thou wouldest have sinne to dye , then detract from thy plasure , from thy covetousnesse , from thy pride . a man that is sicke of a feaver , if you would not increase his heat , then keepe him from cold drinke , and other things that are contrary to it ; but if you doe satisfie the disease in these things , you doe increase it : so , if you would not goe about an endlesse worke , give your lusts a peremptory deniall , please not sinne ; for if you doe , you will displease god : let this therefore move men to mortifie their lusts . the third motive to move al men to mortifie sinne , is because of the great danger it brings a man unto ; it makes a man lyable unto all the judgements of god , it takes gods speciall protection from a man , it fills the heart full of slavish feare ; it is like a quagmire which may seeme to be firme and solid , but being once in it , the more you strive to get out , the greater danger you are in : like a bird that is taken with a gin , the more shee seekes to escape , the faster shee is holden by it ; so it is with sinne , it carryeth a faire shew , it will pretend much good , but take heed of falling into it , for if you be once in it , it will be a hard matter to escape . the understanding is the porter of the soule ; so long as there is spirituall life in the soule , the rest of the faculties doe parta●e of it , and so the whole is preserved ; now sinne blinds the understanding , and when the understanding is mis-informed , it mis-informes the will and affections ; that is , it breeds a disorder in the soule : and when once there is a disorder in the soule , and among the faculties , then the meanes of grace becomes unprofitable : to this effect the apostle saith , they became blinde in their understanding , and then they fell unto noysome lusts , giving themselves unto a customary sinning , they became blinde in their understandings ; that is , it put out their eyes , it made them blinde as beetles ; and when a man is blinde , he will runne upon any dauger , because he sees it not : even so , when sinne hath put out the eye of the minde , the soule is in marvellous great danger of falling irrecoverably : therefore let this move men to mortifie sinne . the fourth motive to move all men to mortifie sinne , is , because sinne will deceive men : now there is no man that would willingly be couzened , every man would be plainly dealt withall ; therefore if men did but know this , that if they gave way unto their lusts , they would befoole them , surely men would not bee so easily led away by them . but men will not beleeve this , they cannot conceive how there should bee such deceit in sinne , seeing they are of so neere a conjunction , as to be a part of themselves : and therefore i will shew you how sinne doth couzen them , and that in these particulars : first , it makes a man a foole , by blinding the understanding ; and when he is thus blinded , hee is led away to the committing of every sinne : and therefore it is said , 1 pet. 1. 14. not fashioning your selves according to the former lusts in your ignorance ; that is , before you were inlightned , your lusts had made you fooles by taking away your understandings , and putting out the eie of your minds , but now fashion not your selvs , suffer not sin to blind you againe , seeing you now see . secondly , it doth couzen you by making large promises : if thou wilt be a wanton person , it will promise thee much pleasure ; if ambitious , much honour ; if covetous , much riches : nay , if thou wilt be secure , carelesse , and remisse for spirituall things , as grace , and justification , and remission of sins , it will make thee as large a proffer as the devil sometime made unto christ , mat. 4. 4. all these things will i give thee , if thou wilt fall down and worship me : so , it may be he will promise thee salvation and life everlasting , but he will deceivethee , for it is none of his to bestow ; if he give thee any thing it shal be that which he promised not , and that is , in the end , horror of conscience and destruction . thirdly , by promising to depart whensoever thou wilt have it : oh , saith sinne , but give me entertainment for this once , be but a little covetous , a little proud , or ambitious , and i wil depart whensoeverthou wilt have me : but give way unto sin in this case , and thou shalt find it will deceive thee ; for sinne hardens the heart dulls the senles , and makes dead the conscience , so that now it will not bee an easie matter to dispossesse sinne when it hath taken possession of the soule . it is not good to let a theefe enter into the house upon such conditions ; therefore the apostle saith , heb. 3. 23. take heedlest any of you be hardened through the deceitfulnesse of sinne ; that is , sinne will promise you this and that , but beleeve it not , it will deceive you . fourthly , in the end when we thinke it should be our friend , it will be our greatest enemy : for instead of life , it will give us death ; it will witnesse against us , that we are worthy of death , because wee have neglected the meanes of grace , neglected to heare , to pray , and to conferre ; and what was the cause of this remisnesse but sinne , and yet it accuseth us of what it selfe was the cause . now what greater enemy can a man possibly have than he that shall provoke him to a wicked fact , and then after accuse him for it : therefore let this move men to mortifie their lusts . the fifth motive to move all men to hate sinne , is , because it makes us rebels against god ; and who would bee a rebell , and traitour against god and christ , who was the cause of his being ? the apostle saith , being servantsunto sinne , we become servants of unrighteousnesse , rom. 6. 19. that is , if we suffer sinne to reigne in us , then we become servants of unrighteousnesse , rebells unto god , and enemies unto christ , who love righteousnesse : now he that is a friend unto god , loves that which god loves , and hates that which god hates ; but he that is not , loves the contrary , for unrighteousnesse is contrary to god , and he that loves it , is a rebell against god : every luft hath the seed of rebellion in it , and as it increaseth , so rebellion increaseth : therefore let this move men to mortifie sinne . the sixth motive to move men to mortifie sinne , is , because sinne will make us slaves to satan : the apostle saith , that to whomsoever you yeeld your selves servants to obey , his servants you are to whom you obey , rom. 6. 16. that is , if you doe not mortifie your lusts , you will be slaves to your lusts , they will beare rule over you ; and miserable will be your captivity under such a treacherous lord as sinne is : therefore if you would have christ to be your lord and master , if you would be free from the slavery of satan , then fall a slaying of your lusts , otherwise you cannot bee the servants of god : let this move men also to mortifie sinne . now to make some use of it to our selves : the first consectary or use , stands thus ; seeing the apostle saith , if you be risen with christ , then mortifie your earthly members , therfore mortification is a signe whereby you may try your selves whether you belong unto god or no. if you be risen with christ , that is , if the life of grace be in you , it will not be idle , but it will be imployed in the slaying of sinne . now if mortification bee not in you , you can then claime no interest in christ , or in his promises ; for hee that findes not mortification wrought in him , he hath neither interest unto christ , nor to any thing that appertaines unto christ : and seeing this is so , let us bee taught by it , that every one should enter into examination of his owne heart , to finde out the truth of this grace of mortification , especially before he come unto the sacrament ; for if we find not mortification wrought in us , we have no right to partake of the outward signes . the second use or consectary , is , that seeing the apostle saith , mortifie ; hereby ascribing some power unto the colossians to mortifie their corruptions ; as if hee should say , you professe yourselves to bee risen with christ , then let that life which you have received , slay your corruptions . hence we note , that there was and is in every regenerate man , acertaine free will to doe good . now when wee speake of free will , i doe not meane that free-will which is in controversie now adayes , as though there were such a thing inherent in us ; but this which i speake of , is that freedome of will that is wrought in us after regeneration ; that is , when a man is once begotten againe , there is a new life and power put into him , whereby hee is able to doe more then hee could possibly doe by nature : and therefore the apostle saith unto timothie , stirre up the grace that is in thee , 2 tim. 1. 6. that is , thou hast given thee the gift of instruction ; the life of grace is in thee , therefore stirre it up , set it on worke , use the power of grace to doe good : which shewes that there is a certaine power in the regenerate man to doe good : for although by nature we are dead , yet grace puts life into us ; as it is with fire , if there bee but a sparke , by blowing , in time it will come to a flame ; so where there is but a sparke of the fire of grace in the heart , the spirit doth so accompany it that in time it is quickened up unto every christian duty . but you will say unto mee , wherein is the regenerate man able to doe more than another man , or more then he could doe ? to this i answer , that the regenerate man is able to doe more then hee could doe in these two particulars : first , he is able to performe any duty ; or any thing god commands , according to the proportion of grace that he hath received ; but if the duty or thing exceed the grace that he hath received , then hee is to pray for an extraordinary helpe of the spirit : but hee could not doe this before , neither is it in the power of an unregenerate man to doe it . secondly , he is able to resist any temptation or sinne , if it be not greater , or above the measure of grace that he hath received ; if it be a temptation of distrust , or impatiencie , or presumption , if it exceed not the measure of grace that he hath received , he is able to put it to flight ; but if it doe exceed , then hee is to pray for an extraordinary helpe of the spirit : now the unregenerate man hath no power to resist sinne or temptation in this case . but you will say againe , that there is no such power in the regenerate man , for the apostle saith , gal. 5. 17. the flesh lusteth against the spirit , and the spirit against the flesh ; and these are contrary one to the other , so that you cannot doe the things that you would . to this i answer ; it is true , that in the most sanctified man thatis , there is corruption ; and this corruption will fight against the spirt , and may sometimes hinder good ; but it is then when it exceeds the measure of grace hee hath received ; neither is it alway prevailing in this kinde , for when it exceeds not the grace , the spirit overcomes it : neither doth it alwaies continue ; it may be in the heart , but it cannot reigne in the heart ; it may bee in the heart , as a theefe in a house , not to have residence and a dwelling place , but for a night and bee gone ; so this lust in the heart of a regenerate man dwells not there ; that is , it doth not alwayes hinder him from good , but for a time , and then departs : but it is not thus with an unregenerate man , sinne takes possession and keepes possession of his heart . the third consectary or use stands thus ; seeing the apostle saith , mortifie ; that is , do not only abstain from the outward actions of sinne , but from the thought of the heart ; for mortification is a slaying of the evill disposition of the heart , aswell as the slaying of the actions of the body ; mortification is first inward , and then outward : hence we gather this point , that it is not sufficient for a man to abstaine from the actions of sinne , but he must abstaine from sinne in his heart , if hee would prove his mortification to be true : 2 pet. 2. 14. the apostle saith , that their eyes were fullof adulterie : now lust is not in the eye , but in the heart ; but by this he fhewes , that it is the fulnesse of sinne in the heart , that fills the eyes ; therefore looke unto the heart , for the actions are but the branches , but the root is in the heart ; that is , whatsoever evill action is in the hand , it hath its first breeding in the heart ; if therefore you would remove the effect , you must first remove the cause : now the cause , if it bring forth an evill effect , is the greater evill ; as the cause of good is greater than the effect it produceth : even so the sinne of the heart , because it is the cause of evill actions , is greater than the evill that it produceth . then think not with you selves , that if you abstaine from the outward grosse actions of sinne , that sinne is mortified in you ; but goe first unto the cause , and see whether that evill disposition of the heart be mortified , whether there bee wrought in you a new disposition to good , and a withering of all inordinate affections . but you will say unto mee , our saviour saith , that every man shall be judged by his workes : and the apostle saith , that every man shall receive according to the workes done in the bodie : by which it appeares , that a man shall not bee judged by the thoughts of his heart , but by his actions . to this i answer ; it is true , that men shall bee judged by their workes , because actions declare either that good that is in the heart , or the evill that is in the heart ; so that he will judge the heart first as the cause , and then the actions as the effects . rom. 8. 27. it is said , he that searcheth the heart , knoweth the mind of the spirit : so it is as true , that he knowes the minde of the flesh ; that is , the actions of the unregenerate part . now as the sap is greater in the root than in the branches , so the greater sinne is in the heart , and therefore it shall receive greater punishment . therefore if the root bee not purged , notwithstanding thou abstaine from the outward actions , thou hast not as yet mortified sinne , because thy heart is impure ; and seeing god will judge us by our hearts , if we have any care of our salvation , let us labour to cut off the buds of sinne that spring from the heart . the fourth consectary , or use , stands thus ; seeing the apostle exhorts the colossians to mor●ifie their lusts , who had set upon this worke already ; hence we note this point , that no man is so holy or sanctified , but he had need still to be exhorted to mortification ; for howsoever it be true , that in the regenerate sinne hath received a deadly wound , yet it is not so killed but there is still sap in the root , from whence springs many branches ; and therefore had need of continuall mortification , because the flesh wil still lust against the spirit ; and although there is such corruption in them , yet are they not under the power of it , neither doth it beare rule in them . let them therefore that have not set upon this worke of mortification , now beginne to mortifie their lust ; and let all those that have already begunne , continue in this worke . thus much for the uses . but you will say unto mee , how shall wee attaine this worke of mortification ? and therefore here will i lay downe some meanes how a man may come to this worke of mortification . the first meanes is to endevour to get a willing heart to have your sinnes mortified ; that is , a holy dislike , and a holy loathing of them , with a desire of the contrary grace : if men did butsee whatan excellent estate regeneration is , it would breed in them a holy desire of mortification ; therefore our saviour saith , when his disciples came to him , and complained of the weakenesse of their faith , matth. 17. if yee have faith as a graine of mustard-seed , yee shall say unto this mountaine , remove , and it shall bee removed . by setting forth the excellency of faith , he takes paines to worke in them a desire of it ; even so , if a man once can get a desire but to have his sinne mortified , hee will presently have it ; for christ hath promised it , mat. 5. 9. blessed are they that bunger and thirst after righteousnesse , for they shall be fatisfied ; that is , they which hunger in generall for any part of righteousnesse , they shall bee filled : therefore if we can come but to hunger , especially for mortification , which is the principall part of righteousnesse ; i say , if we can but come unto god in truth with a willing heart , and desire it , we shall be sure to have it : for besides his promise , wee have him inviting of us to this worke ; mat. 11. 28. come unto me all you that are weary and heavie laden , and i will ease you : now what will hee ease them of , the guilt ? no : ( though it bee not excluded ) but pricipally of the commanding power of sinne ; that he may not onely be free from the guilt of sinne , but from the power of sinne , that he may have his sinne mortified and subdued . now what else is the reason that men have not their sinnes mortified , and that there is such a complaint of unmortified lusts and affections , but because they come not with a willing heart : their hearts are unstable , they are willing , and unwilling ; willing to leave sinne , that they may be freed from the guilt ; unwilling to leave the pleasure they have in sinne : therefore , saith one , i prayed often to have my sinnes forgiven , and mortified , and yet i feared the lord would heare my prayers : so it is with many in this case , they pray for mortification , but it is but verball , it comes not from the heart ; that is , from a willing mind : therefore if thou wouldest have thy sinne mortified , labour to get a willing heart . the second meanes , if you would have your sinnes mortified , is this , you must take paines ; mortification is painfull and laborious , and yet pleasant withall ; it will not bee done by idlenesse , a slothfull man will never mortifie sinne , for indeed it is a worke that desires labour : every thing that is of great worth , if it may be atrayned by industry , deserves labour ; that is , the excellency of it challengeth it of men : even so , the excellency and preciousnesse of this work of mortification , because it is a thing of much worth , deserves labour at our hands : the knowledge of every art requireth labour and industry , and the greater mysterie that is infolded in the science , the greater labour it requireth : even so , mortification requireth much pains , for it discovereth unto us a great mystery , the mysterie of sinne , and the basenesse of our nature , and also the excellencies that are in christ , both of justification and remission of sinnes . and this necessarily flowes from the former ; for if there be a willing minde in a man to mortifie sinne , then certainly hee will take any paines that he may attaine unto it ; as the apostle saith , 1 cor. 9. 26. i runne not in vaine , as one that beats the ayre ; that is , i take paynes , but it is not in vaine ; i take no more paynes then i must needs , for if i did take lesse , i could not come unto that i am at . the lesse labour that any man takes in the mortification of sinne , the more will sinne increase ; and the more it increaseth , the more worke it maketh a man have to mortifie it : therefore it stands men upon to take paynes with their corruptions in time , that so they may prevent greater labour : and this meets with the errours of certaine men : first , thosethat thinke that all sinnes have the like proportion of labour in mortifying ; they thinke that a man may take no more paynes for the mortifying of one sinne , than another ; but these men are deceived , for all sinnes are not alike in a man , but some are more , some are lesse violent ; and accordingly , mortification must be answerable unto the sinne . it is with mortification in this case , as it is with physicke in diseases ; all diseases require not the same physicke , for some diseases must be purged with bitter pills , others not with the like sharpnesse : againe , some physicke is for weakning , others for restoring the strength : even so there are some sinnes , like that devill which our saviour speakes of , that cannot be cast out but by fasting and prayer : that is , they cannot be mortified without much paynes ; for if it be a heart-sinne , that is , a sinne that is deere unto thee , a beloved bosome sinne , ( as all men are marvellous subject to love some sinne above another ) there must bee , for the mortification of this , a greater labour taken then for a lesse corruption : these are called in scripture , the right eye , and the right hand ; and as men are very loth to part with these members of thebody , even so are they loth to part with their beloved sinnes which are deere unto them . the second error , is of those that thinke if they have once mortified their sinnes , it is sufficient , they need not care for any more , they have now done with this work . but these men are deceived , for they must know , that the worke of mortification is a continuall worke , because the heart is not so mortified , but there is still sinfull corruption in it ; so that if there be not a continuall worke of mortification , it will prove filthy . the heart of man is like the ballast of a ship that leakes , though thou pump never so fast , yet still there is work : even so , the heart is a fountaine of all manner of uncleannesse , there is much wickednesse in it , therefore wee had need pray for a fountaine of spirituall light ; that is , of sanctification , that we may not be drowned in our corruption : or , it is like a brazen candlesticke , which although it be made marvellous cleane , yet it will presently soyle , and gather filth , so it is with the heart of man , if this worke of mortification doe not continue , it will soyle and grow filthy . now in this worke of mortification , the papists seeme to take great paines for the mortifying of sinne ; and indeed they might seeme to us to be the only men that take paynes for this grace , if wee did not meet with that clause , coll. 2. 23. where the apostle saith , that this afflicting of the body is but formall , will-worship ; they prescribe for the disease a quite contrary medicine ; for as the disease is inward , so the medicin must bee inward : now mortification is a turning of the heart , a change of the heart , a labour of the heart , but whipping and beating of the body is but , as it were , the applying of the plaister it selfe ; for an outward plaister cannot possibly cure an inward disease ; that is , a disease of the soule ; but if the disease be inward , then the cure must bee wrought inwardly by the spirit . notwithstanding , i confesse there are outward meanes to be used , which may much further the worke of mortification , but yet we must take heed of deceit that may be in them , that we doe not ascribe the worke unto them ; for if wee doe , they will become snares unto us ; and therefore to prevent all danger of deceit from thee , i will here set them downe . the first outward meanes , is , a moderate use of lawfull things ; that is , when men use lawfull things in a lawfull manner ; as a moderation in dyet , in clothes , in recreations , and pleasures , a moderate use of a lawfull calling , and many more which may bee meanes to further this worke : but yet wee must take heed of excesse in these lawfull things ; that is , wee must take heed that wee doe not goe to the utmost of them ; for if wee doe , it is a thousand to one wee shall exceed . as for example , it is lawfull for a man to eate , and to drinke , and to use the creatures of god for his nourishment ; and it is lawfull for a man to clothe his body , and use recreations so farre forth as they may serve for the good of his body ; but if hee use these inordinately , that is , if hee eate to surfet , and drinke to bee drunken , and use his pleasure to satisfie his lusts by neglecting his place and calling , they are so farre from being meanes of mortification , that they become utter enemies unto the worke ; therefore if you would have this outward meanes an helpe to mortification , that is , if you would have them to bridle nature , then looke that you use lawfull things moderately . the second outward meanes are vowes and promises , and these in themselves simply are good , and may be a good meanes to mortification , for they are as an obligation to binde a man from the doing of such or such a thing ; for so the proper signification of a vow is , to binde a man , as it were , to his good behaviour , alwayes provided , that it be of indifferent things ; that is , of things that bee lawfull , else vowes binde not a man to the doing of that which is evill : now if it be made in things lawfull , and to this end , for the brideling of our evill disposition of nature , that wee will not doe this or that thing , or if wee finde our nature more subject to fall , and more inclined unto one sinne than another , or more addicted unto some pleasure than another , to make a vow in this case , it may bee a meanes to bridle our affection in this thing . but here we must take heed , that wee make them not of absolute necessity , by ascribing any divine power to them whereby they are able to effect it , but to esteeme them things of indifferency , which may either be made or not made , or else they become a snare unto us : againe , if thou makest a vow in this case , that thou wilt not doe such a thing , or such a thing ; if it be for matter of good to thy soule , make conscience of it , take heed thou breake not thy vow with god in this case ; for as this tyes thee in a double bond , so the breach of it becomes a double sinne : againe , take heed that thy vow be not perpetuall , for then it will be so farre from being a meanes of thy good , that it will be a snare unto evill ; for when men make perpetuall vowes , at last they become a burthen , and men love not to beare burthens : therefore , if you make a vow , make it but for a time ; that is , make it so that you may renew it often , either weekely , or monethly , or according as you see necessity require ; so that when time is expired , you may either renew them , or let them cease . now if you observe this in the making of your vowes , it may be another meanes unto this worke , otherwise it will be a snare . the third outward meanes , is , the avoyding of alloccasion to sinne : when a man avoyds either the company of such men as formerly were a meanes to provoke him to sinne , or the doing of such actions as may provoke lust or sinne in this kinde , or places that are infectious this way ; this will be a meanes to mortification . and this we find was that command which god layd upon every nazarite , numb . 6. 4. they must not onely abstayne from strong drinke , but also they must cast out the huskes of the grapes , lest they bee an occasion of the breach of their vow : so in exod. 12. 15. the children of israel were not onely commanded to abstayne from the eating of unleavened bread , but it must be put out of their houses , lest the having of it in their houses should bee an occasion to make them to breake the commandement : thus wee see that the avoyding of the occasion of sinne , will bee a meanes to keepe us from sinne . but some will say , i am strong enough , i need not have such a care to avoyd the occasions of sinne : it is true , it is for babes , and such as are weake christians , to abstayne from such and such occasions ; but as for me that have beene a professor a long time , and have such a strength and measure of faith , i need not much to stand upon these termes . to this i answer , that this is mens weaknesse thus to object , for this want of feare ariseth from the want of spirituall strength ; for this is the nature of spirituall strength in a man when he feares sinne and the occasions of sinne , the more he feares in this case , the stronger he is , and the lesse hee feares , the weaker hee is ; the lesse spiritual strength he hath , whatsoever he may seeme to have : therefore , doest thou find want of spirituall feare in thee , then thou mayst justly feare thine estate ; for if thou hast true grace in thee , it will be so farre from making of thee carelesse , that it will make a double hedge and ditch about thy soule . againe , know that all the strength thou boasts of , is but habituall grace , and what is habituall grace but a creature ; and in relying upon it , thou inakest flesh thine arme ; that is , thou puttest more trust and confidence in a creature , than in god , which is a horrible sinne , and flat idolatry : therefore you see this is mens weaknesse thus to object . the fourth outward meanes is , fasting and prayer ; though abused by the papists , yet very necessary , and a good outward meanes to mortification , being used lawfully : for what is fasting but a curbing of the flesh , and a pulling of it downe , a brideling of nature , and a kinde of mortifying of the body ? and what is prayer , but a praying or begging of grace , or for the preservation of grace , and power against corruptions ? these two things are very commendable , and much used in the primitive church ; for the apostle saith , let fasting and prayer be made for all the churches : which if it had not beene necessary , he would not have commended it unto the church . and i see no reason why it should be so much neglected amongst us , especially at this time , in regard of the affliction of the church abroad , whose necessity requireth it ; and also being a thing so acceptableto god , and commendable in the church , i would it were in greater favour and request amongst us . the third meanes , if you would have your sinnes mortified , is , to labour to get the assistance of the spirit ; for this must of necessity follow , or else the other two will nothing availe us ; for what will it availe us though wee have a willing heart to part with sinne , and what though we take paynes in the mortifying of our lusts , if the spirit doe not accompany us , all is nothing worth ; therefore if thou wouldest have this worke effectually done , thou must getthe spirit . but this may seeme a strange thing , a thing of impossibility to get the spirit ; for you will say , how is it in our power to get the spirit ? how can wee cause the spirit to come from heaven into our hearts , seeing our saviour saith , iohn 3. 8. that the wind bloweth where it lusteth ; that is , the spirit worketh where it listeth : now if the spirit bee the agent and worker of every grace , then how is it in our power to get him ? to this i answer , howsoever i grant that the spirit is the agent and worker of every grace , yet i say , there may bee such meanes used by us , whereby wee may obtayne the spirit ; and therefore the apostle saith , rom. 8. 13. if you live after the flesh you shall dye , but if you mortifie the deeds of the flesh you shall live : which must bee done by the spirit ; for the apostle makes us the agents , and the spirit the instrument ; whereby hee shewes us thus much , that it is possible not onely to get the spirit , but also have the worke of the spirit ascribed unto us . now as there is a meanes to get the spirit , so also there is a meanes to hinder the spirit ; so that the spirit may be won or lost , either by the doing or the not doing of thesethreethings : first , if thou wouldest have the spirit , then thou must know the spirit ; that is , so to know him as to give him the glory of the worke of every grace ; for how shall wee give the spirit the glory of every grace if wee know not the spirit ? and therefore our saviour makes the want of the knowledge of the spirit the reason that men doe not receive the spirit ; ieh . 14. 17. i will send unto you the comforter , whom the world cannot receive , because they know him not : that is , the world knoweth not the preciousnesse of the spirit , therefore they lightly esteeme of him ; but you know him , and the excellency of him , therefore you highly esteeme of him : the first meanes then to have the spirit , is , labour to know the spirit , that you may give him the glory of every grace . secondly , if thou wouldest have the spirit , then take heed that thou neither resist the spirit , nor grieve , nor quench it . first , take heed thou resist not the spirit ; now a man is said to resist the spirit , when against the light of nature and grace he resisteth the truth ; that is , when by arguments , and reasons , and ocular demonstrations layd before him , whereby he is convict of the truth of them , yet knowing that they are truth , he will notwithstanding set downe his resolution that hee will not doe it ; this is to resist the spirit : of this resisting of the spirit we read in acts 6. 10. compared with act. 7. 51. it is said of stephen , that they were not able to resist the wisdome , and the spirit by which he spake ; that is , hee overthrew them by argument and reason , and they were convinced in their consciences of the truth : and yet for all this it is sayd , acts 7. 51. yee have alwayes resisted the spirit ; as your fathers have done , so doe yee : that is , howsoever yee were convict in your consciences of the truth of this doctrine which i deliver , yet you have set downe your resolution that you will not obey . now this is a grievous sinne ; for sinnes against god and christ shall be forgiven , they are capable of pardon , but the resisting of the spirit , that is , sinning against the light of the spirit , is desperate and dangerous . secondly , what is meant by grieving of the spirit ? now a man is sayd to grieve the spirit when he commits anything that makes the spirit to loath the soule ; and therefore the apostle saith , grieve not the spirit , ephes. 4. 30. that is , by foule speeches and rotten communication ; for the apostle in the former verse had exhorted them from naughty specches , let ( saith hee ) no evill communication proceed out of your mouthes ; and then presently adjoynes , and grieve not the spirit : for if you give your selves to corrupt communication and rotten speeches , you will grieve the spirit , it will bee a meanes of the spirits departure : the spirit is a cleane spirit , and he loves a cleane habitation , a heart that hath purged itselfe of these corruptions . therefore when you heare a man that hath rotten speeches in his mouth , say , that man grieves the spirit ; for there is nothing so odious and contrary to men , as these are to the spirit : and therefore if you would keepe the spirit , then let your words be gracious , powdred with salt ; that is , with the grace of the spirit proceeding from a sanctified heart : and as speeches , so all evill actions , in like manner , grieve the heart . thirdly , what is meant by quenching of the spirit ? a man is said to quench the spirit , when there is a carelesnesse in theusing of the meanes of grace whereby the spirit is increased ; that is , when men grow carelesse and remisse in the duties of religion , either in hearing , reading , praying , or meditating . againe , when a man doth not cherish every good motiō of the spirit in his heart , either to pray , or to heare , &c. but lets them lye without practice , this is a quenching of the spirit : therefore the apostle saith , 2 thes. 5. 19. quench not the spirit ; that is , by a neglect of the meanes . thirdly , if you would get the spirit , you must use prayer ; for prayer is a speciall meanes to get the spirit ; and it is the same meanes that christ us●d when hee would have the holy ghost for his disciples , hee prayed for him , as you may see , ioh. 14. 14. i will pray the father , and hee will send the comforter unto you ; that is , the holy ghost ; for hee can comfort indeed , and hee is the true comforter ; and indeed there is no true comfort but what the spirit brings into the heart . now that the spirit may bee obtayned by prayer , is proved luk. 11. 13. where our saviour makes it playne by way of opposition to earthly parents ; for ( saith hee ) if your earthlie parents can give good things unto their children , then how much more will your heavenly father give the holy ghost unto them that aske him : therefore if thou wouldest draw the holy ghost into thy heart , then pray for him ; prayer is a prevayling thing with god , it is restlesse , and pleasing unto god , it will have no deniall ; and to this purpose saith god to moses , wherefore dost thou trouble me ? that is , wherefore art thou so restlesse with mee , that thou wilt have no deniall till i grant thee thy desire ? so then if you will prevayle with god by prayer , you may obtaine the spirit . the fourth meanes , if you would have your sinnes mortified , is , to walke in the spirit ; that is , you must doe the actions of the new man ; and therefore the apostle saith , galat. 5. 16. walke in the spirit . now here by the spirit is not meant the holy ghost , but the regenerate part of man ; that is , the new man , whose actions are the duties of holinesse , as prayer , hearing the word , receiving the sacraments , workes of charity , either to the church in generall , or to any particular member of it ; and there must not onely bee a bare performing of them , for so an hypocrite may doe , but there must bee a delight in them ; thatis , it must rejoyce the soule when any opportunity is offered whereby any holy duty may bee performed . but on the contrary , when wee grow remisse in prayer , or in any other duty , the devill takes an occasion by this to force us to some sinne ; hereupon wee presently yeeld , because wee want strength of grace , which by the neglect of that duty wee are weake in . wee know some physicke is for restoring , as well as for weakening , thereby to preserve the ftrength of the body ; now this walking in the actions of the new man , is to preserve the strength of the soule , it preserves spirituall life in a man , it enables him to fight against corruption , and lusts ; for what is that which weakens the soule , but the actions of the old man ? therefore if you would mortifie your lusts , you must walke in the spirit . the fifth meanes , if you would mortifie your lusts , is this , you must get faith : so saith the apostle , acts 15. 9. faith purifieth the heart ; that is , it slayeth the corruption of the heart , it mortifies every inordinate desire of the heart , it purgeth out the filthinesse of our nature , it makes it a new heart in quality ; that is , it makes it fit to receive grace , and who would not have a heart thus fitted to good ? againe , it is said , ephes. 3. 17. that christ may dwell in your hearts by faith : as if hee should say , faith will purge the heart ; for where faith is , christ is , and christ will not dwell in a rotten heart , that is impure , and not in some measure sanctified by the spirit . but you will say , there are divers kindes of faith , what faith is this then that thus purifieth the heart ? by faith in this place is meant a justifying faith ; faith that applyeth christ and his righteousnesse in particular unto a mans selfe for his justification , and hereupon he is raysed up to holinesse , and enabled , out of love unto christ , to mortifie sinne . now the order of this grace in a regenerate man , is wonderfull ; for first , the spirit , which is the holy ghost , comes and enlightens the mind , then it works faith , and then faith drawes downe christ , and when once christ comes , he takes possession of it , never resting till he hath rid the heart of the evill disposition of nature with a loathing of it ; then the regenerate man hereupon out of love unto christ , and hatred unto sinne , begins to mortifie his corruptions . but you will say , how can the spirit of christ , which is the holy ghost , dwell in the heart , seeing he is in heaven ? to this i answer , that the spirit dwells in the heart , as the sunne in a house ; now we know that the proper place of the sunne is in the firmament , yet wee say the sunne is in the house , not that wee meane that the body of the sunne is there , but the beames of the sunne are there in the house : so wee say , that the proper place of the holy ghost is in heaven ; and when we say hee is in the heart of a regenerate man , we doe not meane essentially , but by a divine power and nature ; that is , by sending his spirit into the heart , not onely to worke grace in the heart , but to dwell therein . now when the spirit hath taken possession of the heart , it drawes and expells away all the darkenesse of the minde , and makes it to looke and to see christ in a more excellent manner than before , assuring him of perfect justification , and remission of his sinnes . and here the error of many is met withall , in the matter of mortification ; they will have mortification first wrought , and then they will lay hold upon christ for remission of sinnes . oh , say they , if i could but finde this sinne , or that sinne mortified , then i would lay hold upon christ , then i would beleeve ; for alas , how can i looke for remission of sinnes , how dare i lay hold , or how can i lay hold upon christ , when i finde that my corruptions have such hold on mee ? but these are deceived , for this is contrary to the worke of the spirit : for first , faith assureth of pardon , and then followes mortification ; that is , when a man is once assured of pardon of sinne , then hee beginnes to mortifie , and to slay his corruption ; for mortification is a fruit of faith : and therefore the apostle saith , phil. 3. 10. that i may feele the power of his death , and the vertue of his resurrection : now what is meant by this but the two parts of repentance , mortification and vivification ? the apostle beleeved before , and now he would have his faith appeare in the grace of mortification , that he might sensibly feele it . and therefore , if you would have your sinnes mortified , you must by faith draw christ into your hearts . the sixth meanes , if you would have your sinnes mortified , is to get spirituall joy. but this may seeme a strange thing to mortifie corruption by ; a man or a woman would rather thinke that this were a meanes to encrease sinne : but it is not so ; for spirituall joy is a speciall meanes to mortifiesin , if we doe but consider the nature of mortification ; for as i sayd before , what is mortification but a turning of the heart , a working in it a new disposition ? now wee know when the heart is not regenerate it is full of sorrow , and joy in this estate encreaseth sinne : but when the heart is turned from sinne to grace , that is , heavenly disposed , there is a pleasant object represented unto the eye of the soule , as christ , justification , remission of sinnes , and reconciliation : and hence ariseth a spirituall joy in the soule , which rejoycing is a mortification of sinne ; for when a man or woman sees such excellencies in christ , ( as before ) hee so rejoyceth in them that hee loatheth whatsoever is contrary to them . as a man that hath gotten a faire inheritance which formerly was content with a small cottage , but now the right that hee hath to the other , makes him despise that : so it is with a regenerate man , this spirituall joy makes him basely to esteeme of sinne , and his naturall estate : and therefore saith the apostle , 1 cor. 15. 31. i protest that by the rejoycing i have in christ iesus , i dye daily : that is , that spirituall joy which hee had in christ , of justification and remission of sins , and that sight of glory which he saw by faith , mortified sinne in him , made him basely to esteeme of his corruptions . wee see , by example , a man that is wrought upon by the law , or the judgements of god , may for a time leave some sinne , and rejoyce in good , as herod heard iohn gladly ; and yet this his joy doth not mortifie sinne , because it is not wrought by the spirit upon an apprehension of the love of god ; that is , it doth not proceed from the right root ; for spirituall joy that mortifies sin , ariseth from an assurance of remission of sins ; but this ariseth from some other sinister respect , or else for feare of hell . now that spirituall joy mortifies sinne , the wise-man proves , prov. 2. 10. compared with the 16. verse , when wisdome entreth into thy heart , and knowledge is pleasant to thy soule , &c it shall keep thee from the strange woman . when wisdome entreth into thy heart ; that is , when the spirit enlightens thy mind to see , grace and knowledge is pleasant unto thee ; when thou doest rejoyce in the knowledge of christ , and graces of the spirit , then it shall keepe thee from the strange woman ; that is , from inordinate affections , which otherwise would bring thee to destruction . thus you see that spirituall joy is an excellent meanes to mortification . the seventh meanes , if you would have your sinnes mortified , is , humblenesse of minde : this is an excellent meanes to mortification ; for when the heart is proud , it will not yeeld ; that is , it is unfit for grace ; for there is nothing so contrary unto the nature of the spirit , as a proud heart ; and therefore the apostle saith , 1 pet. 5. 5. god resisteth the proud , but he gives grace to the humble . hee resisteth the proud ; that is , hee doth stand in opposition against him as one most contrary unto him ; he rejecteth his prayers and his actions , because they proceed from a proud heart : but he gives grace unto the humble ; that is , the humble heart is fit to receive grace , therefore hee shall have every grace necessary to salvation , as faith , repentance , mortification , peace of conscience , and remission of sinnes . now this humblenesse of minde is a base esteeming of a mans selfe in an acknowledgement of his unworthinesse to receive any grace with an high esteeme of gods love ; which indeed may seeme to be contrary to spirituall joy , but it is not so ; for the more humble any man or woman is , the more spirituall joy they have : it is increased by humility , it is decreased by pride ; the humble heart is alwayes the joyfullest heart ; for the more grace the more humblenesse , and themore humility the more spirituall joy , for where there is a want of grace there must needs bee a want of spirituall joy . now dejection and humility are of a contrary nature ; a man may bee cast downe , and yet not bee humble ; humblenesse of minde is more inward than outward , but the other may bee outward but not inward ; thereforeif you would have your sinnes mortified , get an humble heart , forit is said , psalm . 34. 18. the lord is nigh unto them that are of a broken heart : a broken heart is an humble heart : and , ezek. 36. 26. a new heart , and a new spirit will i give you : that is , when i have throughly humbled you , and cleansed you from your rebelliousnesse against mee , then i will doe this and this for you : well then , labour for humblenesse of mind , if you would have your sinnes mortified . thus much of the word , mortifie . wee now come to a third poynt , and that is , what are those things that are to bee mortified ? and these the apostle calls in generall , earthly members : hence we note , that all earthlie members are to be mortified . for the better explaining of this poynt , wee will first speake of the generall , and then of the particulars : but first of all , because the words are hard , wee will shew you by way of explanation , first , what is meant by members ; and secondly , what is meant by earthlie members . for the first ; what is meant by members ? by members is meant sinne , or any foule affection of the heart , when the heart is set upon a wrong object ; or else upon a good object , yet exceeding either in the manner or the measure , makes it a sinne : as first , when a mans heart is set upon a base object , as the satisfying of his eyes according to the lust of his heart , or set upon his pleasure inordinately to the satisfying of his lusts ; now these are base objects . againe , there are other objects which in themselves are good and may bee used , as care of the world , and the things of the world : a man may lawfully care for the things of this life that hath a charge , or a man may use his pleasure for recreation , or may seeke after his profit , thereby to provide for his family ; but if the care for the world , and the things of this world , exceed either in the manner or the measure , that is , if they be gotten unlawfully , and if the heart lust after them , if they breed a disorder in the soule , and a neglect of grace , then they become sinne . now they are called members for these reasons : the first reason is , because these base affections fill up the heart ; that is , they make the heart fit for all manner of sinne , even as the members of the body make the body fit for action : now wee know that the body is not perfect , if the members bee not perfect ; so when the heart is not filled with these members , it may be fit for sinne but not for every sinne , but this filling of it makes it fit for all sinne ; and therefore the apostle saith , 2 pet. 1. 3. according to his divine power he hath given us all things ; that is , by his divine nature we all come to the knowledge of the faith : now that which is contrary to the spirit , and the knowledge of him , is made up by these base affections , even as the body is made up and complete by its members . secondly , they are called members because these base affections doe the actions of the unregenerate part , even as the members of the body doe the actions of the body ; for they receive into the heart all manner of sinne , and thence they send base affections into all the rest of the faculties . thirdly , they are called members , because they are weapons of unrighteousness ; for so the apostle cals them , even as the actions of the new man are called the weapons of righteousnesse ; that is , the care for the actions of the new man. now we know that it is the property of one member to fight for the good of another ; as wee see , one member will suffer it selfe to bee cut off , and separated from the bodie for the good of the rest ; and so it is in like manner with these , for all will joyne together for the mortifying of sin one in another . on the other side , these weapons of unrighteousnesse , they fight for one another against grace , they are carefull to performe the actions of the old man , and to fulfill every lust of the flesh . fourthly , they are called members , because they are as deare unto the heart , as any member is unto the body , and therefore in scripture they are called the right hand , and the right eye , mat. 5. 29. that is , they are as dear and sticke as close unto the heart , and will as hardly be separated from it , as the nearest and dearest member of the bodie : thus much of the word member . secondly , what is meant by earthly members ? by earthly members is ment al earthly affections ; as immoderate cares , inordinare lusts ; or it is a depraved disposition of the soule , whereby it is drawn from heavenly things to earthly ; that is , it is drawne from a high valuing of heavenly things to a base esteeme of them , and from a base esteeming of earthly things unto a high esteeme of them , this is earthly mindednesse . but for the better explaining of this point ; first , we will shew what it is to bee earthly minded : secondly , what it is to be heavenly minded . for the first , what it is to be earthly minded : it is to mind earthly things , or heavenly things in an earthly manner ; that is , when the soule is depraved so of spirituall life that it lookes upon grace and salvation with a carnall eye , when it is represented unto it ; because it is but naturall , it is not enlightned by the spirit ; now till a man be enlightned by the spirit , he cannot see spirituall things in a spirituall manner . howsoever , i grant that by the light of nature , a man being endued with a reasonable soule , thereby may come to discerne of spirituall things , yet so as but by a commonillumination of the spirit , as we call it ; not as they are , but onely as he conceives of them by his naturall reason : for first , by nature a man may conceive of spirituall things , but not spiritually ; for nature can goe no further than nature : now what is competible and agreeable to nature he hath a taste of , he sees things so farre as they are sutable unto his nature ; but nature can looke no further ; for this is the propertie of nature , it goes all by the outward sense and appetite ; and no man can apply spirituall things by the senses , but earthly things . secondly , by the affections a man may conceive of spirituall things , for the affections are the proper seat of love , and a man being endued with love , may bee affected with heavenly things , so farre as they are sweet unto nature ; and hence may arise feare of losing them , not because they are heavenly things , but because they are sweet unto his nature . besides , the affections may restraine him , and turne him from esteeming of things base , to an esteeming of things that are more excellent , and yet be but earthly minded : for it is not the affection to good that proves a man to bee good , but it is the rice of the affection that is the ground from whence they spring ; namely , from a heart enlightened by the spirit : herod may affect iohn , and iohns doctrine , but this is not bred by the spirit , but a carnall affection . thirdly , by the understanding , or mind , a man may come to conceive of spirituall and heavenly things ; his minde may bee enlightened with the knowledge of them , and yet bee but earthly minded : as for example : first , hee may see a vertue in heavenly things above all things in the world , he may conceive of them by looking into them , so that a vertue and power may appeare in them excelling every vertue in any thing else ; and yet not renewed . secondly , if hee be of a more noble spirit hee may doe good , either for church or common-wealth ; hee may bee very liberall and bountifull unto any that shall seeke unto him in this kinde , and hereupon may grow remisse after the things of this world , and so be not all so violently carried away after covetousnesse , and yet not be removed . thirdly , hee may come to see holinesse in the children of god , and thereupon bee wonderfully affected with it , insomuch that he may wish himselfe the like : nay more , hemay wonder at their holinesse , and bee astonished with an admiration thereof , as one overcome of it , and yet not be renewed . fourthly , he may come to see into the attributes of god , both the communicable attributes which are communicated to the creatures , as justice , mercie , righteousnesse , patience , and the like ; and also those that are not communicable , but essentially proper to god , as omnipotencie , omnipresence , and the like ; and hereupon hee may acknowledge god to bee such an one as these declare of , or else as he hath made himselfe knowne in his word : as we see in nebuchadnezar , dan. 4. 34. and yet be not renewed . fifthly , he may feele the sweetnesse of the promises , of remission of sinnes , justification , and reconciliation , and rejoyce in them , as herod heard iohn gladly , mark. 6. 20. that is , he was glad to heare iohn preach repentance and remission of sinnes , hee felt sweetnesse in this ; so hee was content to heare that it was not lawfull for him to have his brothers wife , but he was not content to obey ; in like manner , any man or woman may finde sweetnesse in the promises , and yet not be renewed . sixthly , hee may beleeve the resurrection to life , and hereupon rejoyce after it , because hee beleeves there is areward laid up for the righteous with christ , and may desire to bee made partaker of it with them , and yet not be renewed : for if you looke into this man , none of all these have the first seat in his heart , but they are , as it were , in a second roome , or closet ; for earthlie things have the first and principall seat in his heart , but these come in after , as handmaids or servants unto the other , and therefore have no spirituall tast to him . to make this plaine , let us consider the order of the faculties of the soule : the minde is the principall facultie , and this rules the will and affections : now the minde being earthly disposed , the will and affections can goe no further then the minde guides them : every facultie hath an appetite , and the soule of a man hath an understanding which governes ; now looke what the minde of a man loves or hates , that the will wils , or wils not ; for the will is but the appetite that followes the understanding . againe , every facultie in man hath a sense , and by that it is drawne to affect that which it chuseth , for the desire followes the sense ; and as it is with one facultie so it is with all the other of the faculties ; for the faculties suit all after the senses , and affect that which the minde affects : and thus the will and affections hanging upon the minde , it is unpossible that the will of a man should will and affect any other thing then that which the minde is affected with . but here some questions may be moved : the first question is this ; but is there such light in the understanding as you say , then it seemes that a naturall man m●y by the light of nature come unto true knowledge ? to this i answer , that a naturall man may come for substance as farre as a spirituall man , but not in a right manner ; the apostle saith , rom. 8. 5. they that are of the flesh , doe savour the things of the flesh : and , 1 cor. 2. 14. the naturall man perceiveth not the things of the spirit : where the apostle saith , he doth not know them at all , for he wants a sanctified knowledge of them ; hee knowes them , but not by that knowledge which is wrought by the spirit alwaies accompanied with sanctification ; he knowes them for substance , but not in the right manner , as to be a rule to his life . a carnall man may speake of spirituall things , but not religiously ; that is , with an inward feeling of that in his heart which he speakes of : so also a carnall man may have light , but it is but a darke light ; hee may have light in the understanding , but it is not transcendent unto the rest of the faculties to transforme and enlighten them : and therefore though he have light , yet stil he remains in darkenesse . the second thing to bee considered is this , what it is to be heavenly minded : a man is said to be heavenly minded when there is a new life put into him , whereby he is able both to see and to speake of spirituall matters in a more excellent manner then ever he was : and therefore the apostle saith , ephes. 4. 23. and be renewed in the spirit of your mindes ; that is , get a new kinde of life and light in your soule ; for when christ enters into the heart of any man or woman , hee puts another kinde of life into them than that which hee had by nature ; the spirit workes grace in the heart , and grace makes a light in the soule ; it makes another kinde of light then before ; for before there was but a naturall light , a sight of christ and salvation , but with a naturall eye ; but now there is a spirituall light in his soule whereby he is able to see christ in another manner , and therefore it is called the light of the mind , the boring of the eares , and the opening of the eyes ; that is , there is a change and alteration wrought in him wherby he can perceive spirituall things ; his eares are opened to heare the mysteries of salvation , with a minde renewed to yeeld obedience unto them , making them the rule of his life ; and his eyes are opened to see the excellencies that are in christ , as remission of sinnes , justification , and reconciliation in a more excellent manner then before ; hee is , as it were , in a new world , wherehee sees all things in another mannerthen before . now i doe not say , that hee sees new things , but old things in a new manner ; hee saw justification , remission of sinnes , and reconciliation before , but now hee sees these and christ in a more excellent manner ; there is , as it were , a new window opened unto him whereby hee sees christ in a more plaine and excellent manner , and hereupon hee is assured in the way of confirmation of the remission of sinnes : hee had a generall trust in christ before , and he saw a glimpse of him , but now hee enjoyes the full sight of him ; that is , such a sight as brings true comfort unto the soule . as a man that travels into a farre countrey sees at last those things which before he saw in a map ; he saw them before , but in a dar●e manner ; but now he hath a more exact and distinct knowledge of them : even so it is with a regenerate man , hee saw christ and the privileges that are in christ before , but darkely , as it were in a map , onely by a common illumination , but now hee sees them by the speciall illumination of the spirit through grace : and therefore the apostle saith , 1 cor. 2. 9. the eye hath not seene , nor the eare heard , neither hath it entred into the heart of man to conce●ve of those things that god hath prepared for them that love him : howsoever this place of scripture bee generally expounded and understood of the joyes of heaven , yet , in my opinion , it is much mistaken ; for by this place is meant those spirituall objects that are showne unto a man when the spirit beginnes first to enlighten him ; the eye hath not seene ; that is , which it hath not seene in a right manner : he never saw them in such a manner as now they are showne unto him , he now sees heavenly things in another manner , he sees justification in another manner then before , hec sees remission of sinnes in another manner than before : so likewise hee sees sinne in another hew than before ; for now he sees remission of sinnes follow them as a medicine to heale them : againe , hee sees justification and remission of sinnes in another hew , he sees them in an higher manner then before , he sees them now as sutable to himselfe , and necessary to salvation ; before he saw them as good , but now he sees them as most excellent . as it is with a man that is well , so it is with a man that is not regenerated : now tell a man that is well , of balsome and cordials , what restoratives they are , and what good they will doe to the body , yet hee will not listen unto them because he is well and needs them not ; but tell them unto a man that is sicke and diseased , he will give a diligenteare unto them because they are sutable for his disease : so it is with a spirituall man before he be regenerate , he listens not , he regards not spirituall things ; when hee heares of justification and remission of sinnes hee sleightly passeth them over , because he feeleth himselfe in health , and findes no want of them ; for what should a man take and apply a plaister to a whole place that hath no need of such a thing ? but when hee is once renewed and mortified , then hee findes these sutable to his disposition ; and this is to bee heavenly minded : a naturall man or wom●n may talke of grace , of justification , and remission of sinnes , but they cannot say that these are mine , or that i stand in need of them ; for so saith the apostle , 1 cor. 2. 14. the naturall man perceiveth not the things of the spirit : that is , he may talke of deepe points of divinity , but not by the feeling of the spirit ; he may see god and christ , but not in a right manner . but you may say unto mee , if a man heavenly minded may see thus farre , then when hee comes once unto this estate , hee needs not seeke any further illumination ? to this i answer , that though the spirituall man bee thus minded and enlightened , yet hee must seeke for more ; because this knowledge is but in part ; for wee know but in part , saith the apostle , 1 corinth . 13. 12. that is , though wee know much of heavenly things , yet it is but a part of that wee ought to know , or that wee should know : therefore wee must ever bee breeding in the spirit , wee must bee ever growing towards perfection : now there can bee no growing till the minde bee enlightened , for this is a worke of the minde ; and so farre as the minde is enlightned , so farre is the will enlightened , and not onely that , but the rest of the faculties are enlightened accordingly . but you may againe say unto mee , if this light which you speake of be seated in the mind , then how farre doth this light redound unto the rest of the faculties , seeing the other seeme not to bee sensible of this light , because many times there is such rebellions in them ? to this i answer , that earthly and heavenly mindednesse is seated in the understanding , will , or mind of a man : as for example ; a lanthorne is the proper seat of a candle , now it receives not the candle for it selfe , neither keepes it the light to it selfe , but it receives it in to preserve light , and to communicate it to others ; even so doth the understanding , it doth not onely receive light for it selfe alone , but by preserving of it , it doth communicate his light to the good of the rest of the faculties : so the apostle saith , you are begotten by the word of truth , iames 1. 18. now truth is properly in the understanding , it is first there , and thence it doth communicate unto the rest of the faculties by redundance ; i say by redundance , but not by infusion ; that is , the light that is in the understanding doth redound to the enlightning of rest , but it is conveyed to the rest by the spirit , and so a man is renewed . now for the better explayning of this , wee shall shew how the understanding being enlightned , may doe good unto the rest of the faculties . first , the reason or wisdome being first enlightned , it rests not there , but flowes by a redoundancy unto the other faculties , and thereupon may take away those lets and impediments unto good : as thus , whereas ignorance or infidelity was formerly a hinderance unto good things , making him that was ignorant , uncapable of the mysteries of salvation , so that he could not beleeve the promises of the gospell , he could not bring his will and affections to embrace the truth ; which ignorance is now taken away by that light that is communicated unto him by the understanding . secondly , although the understanding cannot remove feare and anger , because they are qualities of nature , and evill dispositions of the soule , which it got by adams fall ; yet it may hinder the growth of them , it may withstand the actions of them . as a pylot cannot hinder the raging of the seas , it is not in his power to make them calme , yet he can , by using meanes , doe so much as to save his ship : so a regenerate man , though he cannot stay his impatient anger and feare , yet hee may keepe himselfe from the actions of impatient anger , and so bridle his immoderate feare , that hee may not be distracted with it . thirdly , the understanding may doe much good by instructions , when it is renewed , and therfore it comes many times that the rest of the faculties are overturned by the reason ; as thus , when the will and affections are immoderately set upon a wrong object , the minde comes and instructs the will and affections of the vilenesse of the object , and the danger that will ensue ; and then contrarily informing them of grace , propoundeth heavenly objects unto them ; hereupon they become affected with them , and so are turned by the reason . fourthly , it may doe much good by the ruling of them , for the understanding is the superiour faculty of the soule , and therefore it becomes a guide unto the rest : now if the understanding be enlightned ( as i told you ) it doth communicate his light by redundancy unto the rest of the faculties , then it must needs follow that the understanding being enlightned truly with grace , and the other faculties partaking thereof , they must needs be ruled by it . every inferiour is ruled by his superiour , or at least should be so ; so every faculty should be subordinate unto the minde : now if there be a rebellion in them , it is the disorder of the soule , as the other is the disorder of the state. thus much for the explaining of these points , namely , what it is to be earthly minded , and what it is to be heavenly minded . the first use then shall be , to reprove sharply such as favour the members of this body , and are inordinately affected with this earthly mindednesse , such also as cannot deny these members any thing that is pleasant unto them , whereas they should be suppressed and mortified by the spirit . the rich man feeds these members with his riches , the covetous man with his covetousnesse , the proud man with his pride , and the ambitious man with his vaine-glory , when as these are their greatest enemies , howsoever they are couzened by them ; but if they did but know , if they were but truly enlightned with grace , they would perceive the evill of these members , and how great an enemy this earthly mindednesse were unto them , and then they would starve their bodies , sooner then they should deceive them of their soules . for first , as there is nothing more hurtfull unto man than earthly mindednesse ; so , secondly , there is nothing more hatefull unto god ; and thirdly , there is nothing more contrary unto the profession of christianity , than the loving of those earthly members . for the first , i say that there is nothing in the world more hurtfull unto man than earthly mindednesse , because it makes him worse than the beasts ; the beasts doe not sinne , but these earthly members are the cause of sinne in us , and sinne takes away the excellency of the creature . innocency is the excellency of the creature , simply taken as he is a creature , and this was all the excellency that we had in adam , but sinne tooke away that excellency : therefore what iacob said of reuben , gen. 49. 4. when he had defiled his bed , thou hast ( saith he ) taken away my excellencie ; that is , that which i outwardly respected most , may be said of every lust ; for what a man keepes , that is his excellency ; the wife is the husbands excellency , and therefore when shee is defiled , hee hath lost his excellencie ; for as a man keepes or loseth that outward thing which hee most respecteth , so he keepeth or loseth his excellencie : the starres that fall , when they are in the element they shine and give light , and then they are said to keepe their excellencie ; but when they once fall then they lose their excellency , because they have lost their light and splendor ; so men are said to lose their excellency when they give way unto their lusts . and the reason is , first , because when the mind affects earthly things , it mingles together two contraries , grace and christ , with sinne and the world , and so ecclipseth the excellencie of the one with the basenesse of the other : as when gold and drosse are mingled , the basenesse of the one doth corrupt the other , so as the excellency thereof doth not appeare ; but mingle gold with silver , or let it be alone , and then it keepes his excellency , and is not ecclipsed : even so , when a man is earthly minded , and his affections are set upon base objects , with that enlightned knowledge he hath , he mingleth an ignoble and base object together , and so loseth the excellency of it . now there is nothing that can make a man to lose his excellency , but sinne ; for other things that happen unto a man are not able to take away his excellencie , as reproches and imprisonments in the world ; for a man may keepe himselfe heavenly minded for all the reproches and imprisonments that he shall meet withall , if hee can keep out sin ; al other things are unto him but as a candle in a dark night , which makes a man see his way the better ; so all things in the world cannot ecclipse the grace of a christian , but in the hardest estate hee will so keepe his heavenly mindednesse that his grace shall the more appeare . secondly , sinne pierceth men through ; for that which is said of riches , 1 tim. 6. 10. is true of every sinne , it pierceth them through with many sorrowes ; that is , it wounds his soule , and makes him to draw to his owne destruction : againe , sinne having once gotten possession , will have no deniall ; if once you give way unto it , it is restlesse ; for when a man hath satisfied one lust , another comes to bee satisfied , till at last his heart is hardened , and his conscience hath lost all sense , and when it is thus with him hee is drowned in sinne : hee is , in this case , like the silke-worme , that never rests turning her selfe in her web till at last shee destroy herselfe : so earthly minded men , when they are once catcht in this snare , they never rest turning themselves from one sin unto another , till at last they destroy themselves . secondly , there is nothing more hatefull and offensive unto god then when a man is earthly minded ; for when a man is earthly minded , hee sets up idolatry in his heart : i speake not of the bodily prostration , howsoever in time it may be hee will be such an one ; but i speake of covetousnesse , that spirituall idolatry of the heart , as the apostle cals it ; which is when the heart is once sotted with these earthly things , that it drawes all the faculties of the soule after them , so that the commandements of god become a burthen unto him . now there is nothing in the world more odious unto god than to be an idolater , for hee is a loathsome creature , one whom god hath left to himselfe : now god never leaves a man till hee forsakes him ; but when he doth forsake god , then he is left to himselfe : and this is properly called the hatred of god , for then god with-drawes from a man his spirit and speciall providence , because hee loathes him : and as it is with us , what a man loaths that he hates , and wee know that a man cares not what becomes of that which he hates ; so it is with god in this case : for , i say , the turning of a mans heart from spirituall things to earthly , is the setting up of idolatry in the heart ; and nature her selfe abhorres to have the affections drawne away : for as an adultresse is odious unto her husband , because her heart is drawne away from him ; so an idolater is odious unto god , because it drawes away the heart from god : and therfore the apostle saith , iam. 4. 4. know you not that the love of the world is enmitieto god ? that is , if you love the world it will make you commit idolatry , and then you are at enmity with god , and so consequently god and you are at odds , you stand in defiance one against another ; for who is at greater enmity with god than an idolater ? the third thing to be considered , is , that there is nothing in the world that lesse beseemeth a christian man or woman , especially one that professeth religion , than earthly mindednesse ; for this cause an unregenerate man is compared to a swine , because all his delight is to paddle in the world , and to be wallowing in it , as in his proper place ; for what would you have a swine to doe , but to delight in things that are agreeable unto his nature ? but for a man that professeth religion , to fall from his religion unto prophanenesse , and to the love of the world , this is most odious unto god , this god hates with a deadly hatred , this is a despising of god , and a trampling under foot the bloud of christ : it is nothing for a prophane man that hath not given his name unto christ , to lye wallowing in the world , and to goe from one sinne to another ; it is , as it were , but the putting off one garment to put on another , which is not unsecmely ; or the pulling of a ring off one finger to put it on to another , wherein seemes no undecency ; so the sinnes of prophane men seeme not to be unseemely in regard of the persons from whence they come ; for there is no other things , at leastwise better things , to be expected from them : but for one that hath professed christ , after long profession to fall greedily unto the world , this is unbeseeming a christian man ; other things are contrary unto grace , but this forsaking of the world is sutable unto grace . for a covetous man that is profane , there is no contrariety in that , it is sutable unto his disposition , but for any man that hath tasted of heavenly mysteries , as the apostle saith , heb. 6. 6. to fall away into a swinish disposition , as to covetousnesse , or pride , hee shall hardly be renewed by repentance ; that is , he will hardly scrape off that blot of relapse : nay , many times the lord meets with such by great judgements ; as salomon in his youth how did he maintaine religion , yet in his age how fearefully did he fall into idolatry ? asa being young , honors god in his youth , yet he fell away in his age , & the holy ghost hath branded him with three fearefull sins : and so ahaziah , he fell away from god to idolatry , and in his sicknesse sent to witches to helpe him : how unanswerable were the ends of these to their beginnings ; therefore take heed of apostacy . i speake of this the more , because wee see daily many in their youth are marvellous zealous , and pretend great love unto religion , and yet if you marke the end of these ( i speake not of all ) who greater backsliders then them ? and indeed this backsliding many times proves the portion of gods children ; the most holiest , and dearest of gods saints many times are subject unto this alteration , and yet be deare & precious in the sight of god : as we see in david and peter . but there is great difference betwixt the slacknesse of the saints , and the wicked , backsliding : the godly they may slacke , but it is but for a time ; he is cold and remisse in the duti●s of holinesse , but it lasts not , it vanisheth away : on the other side , the wickedlye & continue in apostacy unto the end ; in these it is naturall , but unto the other it is but the instigation of the devill working by some lust upon one of the faculties . now slacknesse or coldnesse of gods children may seeme to proceed from a threefold cause : first , from that hollow ha●tednesse that is in the children of god , which like a hollow wall fals when it is shaken , because it was not firm : so their hearts being not firmly established in grace , nor rooted in the knowledg of christ , when afflictions or reproches come , it shakes down that hold which they seemed to have of christ. secondly , the next cause may proceed from the evill example of men , which by their insinuation may draw their affections away , and carry them from that love that they had towards god : therefore take heed to the insinuation of wickedmen , they will first labour to know the desire of your heart , and then they will fit themselves accordingly to deceive you ; and besides , the devill workes effectually by them . thirdly , the last cause may proceed from this , that he is removed from under a powerfull ministery which formerly he lived under , unto a carelesse shepheard , or at least an unprofitable one ; hereupon he may grow remisse and cold in the duties of religion : but neverthelesse although this ariseth from men , yet the cause is in themselves ; for what is the reason that they fal , but because they find spirituall things dead in them , and an in-lacke of grace . therfore i beseech you take heed of falling away , for if a man should runne in the wayes of holinesse , and catch heat ; that is , bee enlightned , and then sit downe in a consumption of grace , or fall sicke of the love of the world , surely it is a fearefull sinne : therefore let this teach every man to take heed to his standing . first , for those that doe stand , let them take heed that nothing take away their hold , whether it be profit , pleasure , or delight : these the divell will use as instruments to beguile you , but take heed that you bee not deceived by them . secondly , for those that have fallen unto earthly mindednesse , let them learne with philadelphia to repent , and to doe their first workes ; that is , let them labour to get out of this condition . thirdly , for those that have not yet tasted of the sweetnesse of christ , let them here learne to be ashamed of themselves , because they have neglected so great salvation : and those that have had the meanes of grace a long time preacht unto them in the evidence of the spirit , and yet have not beene renewed ; that is , have not left their swinish disposition , may here be ashamed . but it is a hard matter to perswade the world of the truth of this point ; the ministers may speake and perswade , but it is god that must change the heart , and make the man willing to have his corruptions mortified . we speake but to two sorts of people , young men and old : first , young men when they are perswaded to forsake the world , they reply , it stands not with their youth to set upon this worke ; they are not able , or at least not willing , to leave their pleasure . secondly , old men , when they are perswaded to forsake the world , reply also and say , they have been instructed , & have made choyce of this , and therefore arenow unwilling to repent of their earthly mindednesse , lest they should be reputed remisse and weake in their judgements ; & therfore now they will not change their estates which they have lived so long in . but howsoever it is hard for a man to draw men out of their swinish condition , yet it is an easier worke if god will be the instructer , if hee doe put his spirit into the heart , it will easily expell the workes of the divell , those strong holds that satan hath in the heart : now the reasons that make men minde earthly things , to sticke so fast unto them , are these : first , because earthly things are present . to this may bee rereplyed , it is true , earthly things are not at all to come , for that which we have is present ; those things of the world which wee enjoy and have in possession , are present , as riches , honour , and the like : yet there are other things that are present which are of a higher nature , which we ought to set our hearts upon , if we will be lead by presents ; for joy in the holy ghost is present , and justification is present , and regeneration is present , remission of sinnes is present , reconciliation is present ; and you will say that these are farre better than the things of this world : but say that these were not present but to come , yet we account it a part of wisdome to part with a thing present that is of smal account , for hope of a better afterwards ; who is there that will not part with a smal thing present , upon condition of enjoying of a greater afterwards ? the world and the things of the world are nothing in comparison of grace and salvation ; therefore what if thou forsake all these things , upon condition you shall get eternall life for them hereafter . for this is the difference betweene reason and sense ; nature is carried away by sense , it delights in that which it feeles , now sense is present ; but reason goes according to judgement , and rests upon hope : therefore let the children of god use their spirituall reason in the forbearing of present worldly delights , in hope of enjoying of better things ; and take heed of sense , bee not led away by it , for it is usually a great meanes to draw our heart and affections from grace to earthly things . luk. 15. 23. the rich glutton when hee was in torment , had this answer from abraham , sonne , remember that thou in thy life time hadst thy pleasure ; that is , thou hadst it then when it was not a time for pleasure ; thou wast led away by sense , and now thou must be punished . the apostle , iam. 5. 5. pronounceth a woe upon rich men , because you received your consolation here , that is , youhave received plesure in a wrōg place , for the earth is no place for true pleasure ; therefore you have received your consolation : you can expect no other pleasure herafter , for you have sought true content where it is not ; therfore woe unto you . a man that minds earthly things is like a man that hath a great graspe , 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 pleasure , and therefore it is not possible that they should gripe christ & grace , except they let fall that g●ipe that they have already of earthly things : therefore this is a false reason that men doe object . the second objection is , because earthly things are sensibly felt , and in things that are sensibly felt , there is sweetnesse ; but as for other things , they are onely conceived by the imagination , as grace and other spirituall things . to this i answer , men in this are exeedingly deceived ; for if the lesser faculty be sensible , then much more the greater faculties ; and if the inferiour part of the soule hath a sensible taste , then certainly the superiour part of the soule is the more sensible part ; for the greater faculties have the greater sense , and as they are larger so they grow deeper . to explaine this , take a man that hath an afflicted conscience , as the conscience is the greatest faculty , so it hath the greatest sense in it ; for what it apprehends it is presently sensible of , whether it be joy or sorrow . now in the matter of sense betweene the superiour and inferiour faculties , the schoolemen make a threefold difference . first , say they , that sense which the understanding or mind hath , is permanent , it lasts for ever , because the things themselves are permanent ; it feeles grace , justification , remission of sinnes , it feeles god , and christ , and the spirit ; but the sense of the other faculties vanisheth and passeth away : as a man that hath for the present tasted a sermon well , and another hath tasted a good worke , or a good turne done , which in time are forgotten ; the remembrance of them lasts not for ever . secondly , these naturall senses are but for the present ; that which you now taste is present , that which you tasted before is gone , this is the nature of these faculties ; but it is not thus with the understanding . thirdly , these senses lessen through defect and wearinesse ; a man will bee weary with eating of honey , though it be pleasant unto the sense ; a man is weary with meat , and with sleepe , with rest , and with pleasure , when as these are delights , and very pleasant in the fruition ; but over much of any of these makes them a burthen : but the spirituall senses are not so , for they are endlesse ; justification , remission of sinnes , and reconciliation , are without end ; therefore labour to finde the sweetnesse that is in god , rest not till thou get the spirit which brings grace into the heart ; and doe but talke with those that have tasted of this sweetnesse , that have first tasted of earthly things , and now have tasted of spirituall , and they will tell you of the excellency of the one above the other . heb. 11. 14 , &c. they declare plainly , that they seeke a citie , not in this world , for then they might returne , but a heavenly place . the third objection is , because of the opinion and speech of men concerning these earthly things ; and this hath a great force : esa. 6. 5. woe is me , for i am a man of uncleane lippes , and dwell in the middest of a people of uncleane lippes : that is , i shall have a base opinion of this people , if i shall prophesie unto them . so , mat. 24. 11. many false prophets shall arise , and deceive many : that is , men shall be taken in a trap to doe evill , by the false opinion and speech of the multitude ; for men that fall into errours , are alwayes drawne by fancy . to this i answer , first , you shall finde them but mouth-friends , and therefore when they perswade men by speech and opinion , it is because they would deceive ; and therefore i beseech you take heed of them : it is a dangerous thing when the devill will plow with our heifer ; that is , when hee will use our fancy and appetite as an instrument to draw us to sinne : you see the danger that adam fell into , when eve was made the instrument , by being led by fancy and opinion ; the devill shewes her the excellency of the apple , and by his perswasion shee is drawne to taste of it . so i read of a martyr , who when hee came to suffer , his friends perswaded him to turne ; he answered thus , you speake it out of love , but there is one within who is mine enemy , that perswades you thus to speake . in like manner say you , that the opinion and speech of men is good , but there is an enemy within that useth deceit . we have a proverbe , it is good telling of money after ones father ; so it is good trying the speeches of the dearest friends , lest there be deceit in them . secondly , to this i answer , to bee sure not to be deceived by the false opinion of men , it is to get sound knowledge in the word , and from it to gather a peremptory conclusion , that wee will not be drawne no further than we are warranted by that : now a man must looke that hee stand upon his owne bottome , and not wholly on another mans judgement . a man that sets himselfe upon a good ground , will stand fast when others shake and fall ; now this ground is the word of god : and when wee have this ground , to resolve with ioshua , that whatsoever others doe , i and my house will serve the lord : and peremptorily to take up the resolution of peter , though all the world should for sake christ , yet we will not . i say , a peremptory will to doe good , is good ; though wee have not power to effect it : but wee must looke that it be upon a good ground ; for wee must know that the way to heaven is not a broad footway , where many footsteps appeare , as a path-way is to a great city ; but it is a narrow way , & therfore we must throng hard : besides , there are not many going that way ; & therefore we must not give eare unto the opiniō & speeches of the multitude . you know a man of understanding , if a child come unto him and speake of his rattles and bables , he will not answer him , because they are too base things for him to talke about ; and if hee doe speake unto him , it is because the childe wants understanding to conceive of other things : so it is with carnall men , as the apostle saith , 2 pet. 2. 12. they speake evill of those things they know not , because they want spirituall knowledge : they are like a countrey-man , that comes , and seeing one draw a geometricall line , beginnes to wonder what it meanes , marvelling that hee will spend his time in drawing of such a line , though hee knowes well the use of it that drawes it ; and to this purpose the apostle saith , 1 pet. 4. 4. they marvell that wee runne not with them unto the same excesse of riot : that is , they cannot see the reason why wee should not bee as prophane as they . the fourth reason wherefore men will not set upon these corruptions , is , because of a false opinion and overvaluing of them , and therefore they thinke they doe nothing in the getting of them but what they deserve , and that they are worthy their labour and paynes . to this i answer ; let men looke unto this , that they be not deceived in them , and compare them with the scriptures : for if you judge of things as the scripture doth , it will appeare that the reason is false , but if you doe not , although they bee vanity , yet they will deceive you whatsoever you esteeme of them ; for the truth is , that there is nothing in them but vexation of spirit ; you shall finde great inticements , and much evill in them : besides , they will fill your hands full of much evill and bloud ; that is , they will give thee no true joy : for what joy hath the murtherer of his murther ? now the reason wherefore they cannot give true joy , is , because they are under the faculty of joy : as the eye is weary quickly with looking on a small print , but let the print bee sutable unto it , then it will delight in it ; so it is with the facultie of joy , if there were no wearinesse brought to it by them , then men would not be weary in the acquiring of them ; but wee see there is such an awkwardnesse in the mindes of men for the getting of them , that it weares the minde , but satisfies it not . ier. 9. 23. saith the prophet , let not the wise man glorie in his wisdome , nor the strong man in his strength , nor the rich man in his riches : that is , hee hath no cause to glory in any outward thing , because it is the lord that sheweth judgement , and can dissolve any creature to nothing ; but if he will glory , let him glory that hee knowes god ; for the true knowledge of god bringeth true comfort and joy. but it is not so with the creatures , for there is no creature can bring good , or doe good or evill without god ; i say , no creature can bring comfort unto a creature without god ; for god , if hee is the sustainer of all creatures , so likewise he is the author of all . but if wee come to spirituall comfort , god doth not communicate it unto any creature , no creature hath part of it : the creature nourisheth us not simply as it is a creature , but it becomes nourishable by reason 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 : so the matter of every comfort is god , and of all things in the world , though the instruments that doe convey this comfort bee a creature : therefore you may have the huske when you want the kernell , that is , you may have these outward things , and yet want the sweetnesse of them . and this is when god turnes away his face from a man in the creatures , then the comfort in the creature is gone ; and therefore david prayed , turne not thy face away from thy servant : that is , take not away my comfort . all mens comforts stand in gods face : let a man bee never so rich , let him have wife and children , lands and possessions , give him what outward things you will , and what joy and comfort is in them if gods face be turned away ? ahab is rich enough , and haman hath a wife and children , and yet what comfort and joy had they in them ? it is not the creature that can yeeld true comfort , but it is the all-sufficiencie that is in god , and from him derived unto them : as for example , take a man that is in despaire , tel him of the world , make large promises unto him in this kinde , none of all these will comfort him , they are so farre from ministring comfort , that they adde unto his sorrow , especially if his gri●fe be for a matter of sinne ; but tell him of god , and his sufficiencie of christ , and of justification , and remission of sinnes , then hee will beginne to have some joy in god : and as the presence of god is now most comfortable , so in hell the knowledge of god and his presence shall bee their greatest torments . therefore let my advice be unto you that which the prophet david gives in the like case , psalm . 62. 23. trust not in oppression , and if riches increase , set not your hearts upon them : that is , set them not so upon them , as to place your happinesse in them . the use then may serve for the just reproofe of all earthly minded men , and for exhortation unto all to leave their earthly mindednesse : let us all therefore labour to deprive our selves of all inordinate desire of them ; especially it concernes those that abound in them , to keepe a strong watch about their hearts , lest this viper lay hold upon them : for as it is a hard thing to keepe a cup that is full without spilling , so it will be a hard worke for those that have their closets full of earthly things not to have their hearts taken up with them ; and therefore our saviour saith , it is a hard thing for a rich man to enter into the kingdome of god. what is the reason of this ? because it is hard to have abundance of outward things , and not to put trust in them : and what is said of riches may bee said of any other outward thing whatsoever , whether it be pleasure , or honour ; for these all worke the heart of a waxie disposition to evill , so as it will take any impression , it will be ready to receive into the soule any sinne , or imbrace any object , and carry the impression of it unto action . now what should move us to morifie these earthly members ? the first motive is , because if wee doe not moritifie them , the divell will ensnare us by these earthly members , though we seeme not to be within his power : as a dogge that hath broken away from his keeper , yet going with his chaine he will the more easily bee taken ; so these earthly members are as a chaine , whereby the devill layes hold on us ; therefore if you would not be taken by satan , then mortifie these earthly members . the second motive to move us to mortifie these earthly members , is , because one earthly member , or the reigning of one sinne in us , tyes us fast from god , and bi●des us fast to the devill : now what matters it whether a man bee tyed with one chaine , or twenty chaines if he be tyed fast ; so what matters it whether he be yed with one sinne , or many sinnes , if one keeps him from god : for as one grace , truly wrought by the spirit , makes a man righteous ; so one raging sinne makes a man unrighteous . men thinke that they may retaine some sinne , and yet be righteous ; but i say , if thy heart be set upon any earthly thing , if it be but an immoderate care for these earthly things , or if it bee but feare of such or such a man , which may seeme to be but a small thing , that tyes thee from god ; i say , if you looke unto such a man , if a matter of conscience come before thee , and thou dare not doe justice for feare of him , but will in this case rather breake with god , it is a signe that there is no true grace in thee , thou art as yet earthly minded : but if thou bee heavenly minded , thou wilt set thy resolution thus ; this thing i know to be just and right , it is a matter of conscience , though all the men in the world should be angry with me , yet i will doe it . and therefore our saviour saith , except hee deny himselfe , he cannot be my disciple , luk. 9. 23. that is , if hee cast off all selfe-love of these outward things , so as he will not set his heart immoderately upon them . but it is now farre otherwise with men , they will doe as other men doe ; like the planets , they will turne euery way ; and therefore it is impossible but satan should catch these men , because they love to play with his bait : deceive not thy selfe , if thou forsake some , and doe not forsake all , thou art as yet not heavenly minded : for a man may not be altogether covetous , and yet not renewed ; hee may not gripe so fast after the world as another , and yet not bee depending upon god , such an one is but an earthly minded man : so a man may be religious a while , and hee may deny himselfe either some sinne , or else the company of wicked men , and yet when he comes but unto this , that hee must deny himselfe in all his pleasures , here he stands at a stay , gods grace and salvation and he parts , hee will not buy it at so deare a rate as to lose his pleasure in these outward things . but you will say unto me , how shall we doe to get this loathing of earthly things ? therefore , for the better helping of you unto this worke , we will now come downeto consider some meanes by which you may obtaine it . first , if you would get a loathing of earthly things , the first meanes , is , to get a sound humiliation : for what is the reason men doe so minde earthly things , and why they doe not place heavenly things before , but because they have not felt the bitternesse of sinne . now the true ground of humiliation , is the hating of sinne , out of love unto god : but men turne it another way , they make another ground of humiliation . for first , it may bee they are humble because the feare of judgement that is present , or one that is likely to ensue , but not for sinne as it is displeasing to god ; their heart , it may bee , is broken , but it is not made better . secondly , it may be they are humbled because of some generall losse of outward things , or of some generall judgement that is befallen the land ; or it may be a particular losse of credit , or the like , but not for any particular sinne . thirdly , it may be there was a deeper ground , the persons of some men that were rich , but now are fallen , and therefore because their hopes depended upon this man , and now being unable to helpe them , they are dejected . but this is a false humiliation ; for true humiliation consisteth in an abstaining from sinne , because it is displeasing unto god ; and a raising up of the heart by faithin christ to beleeve the promises both of justification , and remission of sinnes , and then from hence flowes a loathing of sinne . secondly , if you would get a loathing of earthly things , you must remember the royaltie of the spirituall things , what the excellencie of them is ; they farre su●passe all the things in the world : grace hath the greatest power in it , it is able to quench fire , to stop the mouthes of lions , heb. 11. 34. now if men did but beleeve that there were such a power in grace , they would never bee brought to minde earthly things : therefore labour to ground your selves in the true knowledge of god , get good arguments in your selves of the preciousnesse of heavenly things ; for if a man be not thus grounded , but shall see greater arguments to the contrary , hee will presently beginne to suspect that spirituall things are not the best . now when a christian is thus grounded , hee is able to discerne things of a contrary nature ; therefore bring them unto the triall , and the more you try spirituall things by a sanctified judgement , the more excellent they will appeare ; but if they be not spirituall things , the more you looke upon them , the baser they seeme to be . thirdly , if you would get a loathing of earthly things , then labour to keepe a constant and diligent watch over your hearts ; for when a man sets his heart and mind upon earthly things , they will worke carelesnesse and remisnesse of better things ; it so possesseth his heart with feare , that hee altogether neglecteth spirituall things ; it will make thee carelesse in prayer , and other holy duties . take heede therefore of filling thy heart with earthly things , for it will take away the rellish of spirituall things ; and if once the sweetnesse of them be gone , thou wilt make small account of them : take heed of too much pleasure , for then you will neglect prayer in private ; and take heed of abundance of riches , for they haue a drawing power in them : and here what christ spake unto the church of smyrna , rev. 3. 8 , 9. i know thou art rich , &c. may be said unto you , i know you are rich , by the great labour ye take after the riches : men take much paines forthe getting and keeping of earthly things , then how much more should they labour to get and keepe spirituall things ; labour to keepe your hearts in tune , labour to keepe a rellish of spirituall things in your hearts , and expell whatsoever is contrary unto it : take heed of immoderate love of riches , pleasure , or honour ; take heed that you incroach not upon the sabbath , set that apart for the inriching of your soules . i speake not this because i would have you carelesse in your places and callings , but i would have you cast off all unnecessary occasions and businesses which you draw upon your selves , by reason whereof ye neglect better things . it now remaines that i give you some meanes to get heavenly mindednesse . the first meanes , if you would get heavenly mindednesse , is this , you must labour to get faith ; for the more faith thou hast , the more thou art in heaven : faith overcomes the world , which sets upon us two wayes : first , by promising things that are good ; secondly , by threatning that which is evill . now faith overcomes both these : for , first , the world tels thee , that if thou wilt be earthly minded , thou shalt get respect and credit , thou shalt get an inheritance , thou shalt be a king ; but faith tels thee , that if thou wilt be heavenly minded , thou shalt get credit and respect with god and his angels , and an inheritance undefiled , immortall , which fadeth not away ; thou shalt be as a king , and a prince here in this life , over the world , the divell , and thine owne corruptions , over all these thou shalt bee more than a conquerour , and have a crowne of glory in the life to come . secondly , the world tels thee , that if thou wilt not be earthly minded , thou shalt lose thy wealth & riches , thy honour and thy credit , nay , thy life also ; but faith tels thee , that if thou beest earthly minded , thou shalt lose thy spirituall life , and riches , and shalt be poore in the graces of the spirit ; thou shalt lose honour and credit with god and his children ; nay , thou shalt lose eternall life . thus faith overcomes our inordinate affections to the world , and makes us heavenly minded . the second meanes , if you would get heavenly mindednesse , is this , you must labour for humilitie : this is that which the apostle iames exhorts us unto , iam. 4. 8. clense your hands you sinners , and purisie your hearts you double minded ; and then humble your selves , cast your selves downe , and the lord wil raise you up . where we may note , that before our hearts & hands can be clensed , we must be cast downe . this we may see in the parable of the sower , luk. 8. 8. two of the sorts of ground were not fit to receive seed because they were not humbled , and therfore the word had not that effect in them as it had in those that were humbled , plowed , and had the clods broken . it is with an humble soule , as it is with an hungry and thirsty man ; tell him of gold and silver , hee cares not for it , onely give him meat and drinke , for that is the thing he most desires , and stands most in need of : or like a condemned man , tel him of lands and possessions , hee regards them nothing at all ; for nothing will satisfie him but a pardon : so it is with a christian that is humbled and cast downe under the sense of the wrarh of god for sinne ; tell him of any thing in the world in the most learned and excellentest manner that possibly you can , yet nothing will satisfie him but the love and favour of god in christ , hee can rellish nothing but heavenly things ; nothing will quench his thirst but the imputed righteousnesse of christ. thus you see that humilitie is an excellent meanes unto heavenly mindednesse . the third meanes , if you would get heavenly mindednesse , is this , thou must labour to get thy judgement rightly informed , especially concerning earthly things : the reason wherefore men are so besotted with the world , is , because they doe not conceive of the things in the world so as indeed they are , they thinke better of them then they deserve , and looke for that from them which they cannot afford them : therefore heare what the preacher saith of them ; salomon saith , that they are vanitie and vexation of spirit ; yea , he cals all vanity : and in another place he compares them to things that are most variable , and most uncertaine , as to grasse that withereth , to a shadow that is suddenly gone ; this is the esteeme that the wiseman had of earthly things . and thereby we may see , that they are not truly good , because they are uncertaine things , and promise that which they cannot performe unto us ; for at the best they are but things wherein , as through a crevice , we have a small glimpse of the true good ; yet they themselves are not over-good , because they are not the cause whereby the chiefe good is produced ; neither are wee able to keepe them , for at such or such a time they will bee gone ; so that they are neither true good , nor our good : and therefore this should weane us and our hearts from them . but let us strive to set our affections on things that are durable good , and substantiall good , which will not deceive us ; and will promise us nothing but that which it will performe farre beyond our deserts : therefore labour for a right informed judgement . the fourth meanes , if you would get heavenly mindednesse , is this , labour to get a sight into the all-sufficiencie of god : remember what the lord said unto abraham , i am god all-sufficient ; walke before me and bee upright . god is an all-sufficient god for generall good ; things of this life are at the best but particular good ; as health is a particular good against sicknesse , wealth and riches a particular good against poverty , honour and credit a particular good against disgrace ; but god is a generall good , and the fountaine of all goodnesse : other things are but created , like cisternes , that good they have is put in them ; therefore the lord complaines of the people , ier. 2. 13. they have forsaken me the fountaine of living waters , and have digged to themselves cisternes that will hold no water ; that is , they have forsaken god the fountaine of all good , and have chosen unto themselves the creatures , that have no more good than that which comes from god , the fountaine : as a man that forsakes a fountaine that continually runnes , and betakes himselfe to a crack'd cisterne that hath no water but that which commeth from the fountaine , and is also subject to lose his water ; so when men set their hearts on earthly things , they forsake god who is all-sufficient for them , and seeke to his creatures which are insufficient and unable to helpe themselves : therefore you ought to thinke of these things to the end you may be heavenly minded . the fifth meanes to get heavenly mindednesse , is this , to remember from whence thou art fallen , rev. 2. 5. this is for those that have beene heavenly minded , and now are earthly minded . it is with many christians as it is with the shadow on the diall , the sunne passeth and they know not how : or as a man going to sea , first hee loseth a sight of the townes and houses , then the sight of the churches and steeples , and then hee loseth the sight of the mountaines and hils , then at last hee seeth nothing but the motion of the seas ; so there are many christians that make a godly shew of profession at first , but by degrees they fall away , till at length they become nothing ; they leave the good profession , and take up an outward professing of christianitie , and doe all in hypocrisie : it is with these men as it is with a man that hath a consumption in his bodie ; first , he growes weake ; secondly , he loseth his colour ; thirdly , hee loseth his rellish and taste , and this is the most dangerous of all : so it is in a spirituall consumption ; first , they are weake and feeble to performe holy duties ; secondly , they lose their colour , that is , their cheerefulnesse in the performance of holy duties ; thirdly , which is the worst of all , they lose their rellish , they cannot taste wholsome doctrine , they delightnot in the pure word ; and this is dangerous , and hard to be recovered . a consumption at first is more easily cured than discerned ; and at length it is more easily discovered than cured : so it is with the spirituall : the sicknesse and the weaknesse of the soule may at the first be more easily cured than discerned , but when they beginne to lose their colour and taste , it is more easily discerned then cured . this is a marvellous dangerous case , and therefore to prevent this sicknesse of the soule , let men remember from whence they are fallen : i can compare such christians to nothing so fit as unto the image of nebuchadnezar , which hee saw in a vision ; the head was of gold , the brest , shoulders , and armes of silver , the thighes and legges were of brasse and iron , and the feet were of clay : so many christians , at the first , for their zeale , knowledge , tendernesse of conscience , are as pure gold ; afterwards , they grow more cold and remisse in the performance of holy duties , than before ; as also not so carefull in the keeping of a good conscience , and this is worse than the first , even as silver is worse than gold ; againe , they come to a degree worse than that , like brasse and iron , dead and cold to every thing that is good ; then at last they come to clay ; that is , to be earthly minded , minding onely the things of the earth : and therefore if thou wouldest get heavenly mindednesse , and keepe off this spirituall consumption of thy soule , remember from whence thou art fallen . having already shewed you the difference betweene earthly and heavenly mindednesse , and also shewed you the meanes whereby you may get out of earthly mindednesse , it now remaines that we lay downe some motives to move you to this worke . the first motive to move all men from earthly mindednesse , is , because heavenly things are a better object : the desire doth not dye , but change ; the affections and desires are but changed from earthly things to heavenly things : now every desire hath a conjunction with the things that they affect ; if it bee but an earthly desire , it hath a conjunction with an earthly object ; so if it bee an heavenly desire , it hath a conjunction with an heavenly object . now if men did but know , or at least would be perswaded of this , it would bee an excellent meanes to perswade men to leave earthly mindednesse : for what is the reason that men will not professe religion , but because they say , then wee must bee crucified unto the world , and the world must bee crucified unto us ; that is , they must leave al their pleasure and delights . it is true , thou must be crucified unto the world , thou must leave inordinate care of earthly things , all distrusting care , which is a companion of earthly mindednesse in unregenerate men ; now what losse will it bee unto thee , if thou have heavenly affections for earthly ? will not a man willingly part with drosse for gold ? a man that is recovered of a dropsie , what if a necessitie be laid upon him to abstaine from excesse in drinking , would hee not rather willingly leave his desire , than have his disease to returne ? so , what if thy affections be changed from earthly to heavenly things , so as thou dost feele the burthen of immoderate cares cast off thee ? what though a necessitie bee laid upon thee not to entangle thy selfe with the things of this world ; is it not forthy soules health to keepe it from a consumption ? if men would be perswaded of the benefit that comes by this heavenly mindednesse , and that it were but a change of the desire ; not to their losse , but their great advantage , surely they would not bee so backeward from getting of heavenly mindednesse : therefore labour to perswade thy heart of the truth of this grace ; for this doth not so tye a man from the world that hee must not have any thing to doe with it , but it orders a man in the world , it keepes him from all inordinate cares of the world , and all inordinate desires of earthly things , it sets all the faculties of the soule in order , and it sets the body in order : now if men did but know the benefit of this change , they would bee more easily perswaded to leave earthly mindednesse . the second motive , to move all men to leave earthly mindednesse , is , because there is no sweetnesse in these earthly members ; there is an insufficiencie in them , they cannot give any true content to the heart of a man ; and that they cannot doe it , this is cleare by two particulars : first , this ariseth from the mutabilitie of the things ; secondly , it ariseth from the disposition of the persons . first , i say , they can give no true content unto the heart of a man or woman , because they are mutable , and subject to change : now you know that all earthly things are mutable , they have a time of being , and a time of not being : let the heart of a man or woman be set upon any of these earthly things , and the losse of it will bring greater sorrow of heart , by how much more he hath set his heart upon them ; if immoderately , then the sorrow is the greater ; if moderately , the sorrow is the lesse ; but if he set his whole heart upon any thing , whether it bee his riches , or his honour , or his pleasure , the losse thereof will cause much sorrow of heart : now it is onely grace that gives true content unto a christian ; spirituall things they change not , they are constant , immutable , and permanent , as justification , remission of sinnes , and reconciliation , these are not subject unto any change , they cannot be lost ; for when the heart is set upon heavenly things , the comfort cannot bee removed , because the cause of that comfort continues . now comfort in christ is the true content of the soule , and therefore where christ is by his grace in the heart , there is content . secondly , i say , they can giue no true content unto a man or woman , if wee consider the condition and the disposition of the persons , and that two wayes : first , if we consider them as good men , and so belong to god ; or secondly , if we consider them as bad men , and so not belonging unto god , we shall see that outward things cannot yeeld any true content unto either . first , if they be good men , and so belong unto god ; yet there cannot be such sweetnesse in them as to give true content unto the soule . for many times they are a cause , or at least a meanes to draw afflictions from god upon a man : for god is a jealous god ; that is , a god hating spirituall idolatrie . now when the heart of a man or woman is immoderately set upon , when , i say , his heart runs a whoring from god after earthly things , whether it bee after riches , honour , or pleasure , the lord will bee sure to meet with him , and whip him home for it : as we see in david and ely ; if david will set his heart upon absalom , the lord will bee sure to meet with his absalom above all the rest ; if ely will not correct his sonnes , but let them dishonour the worship & service of god , god wil correct them himselfe . and this ariseth from the nature of god ; for god hath a fatherly care over his children , and therefore will not suffer them to soile themselves with the things of the world , nor their affections to be drawne away ; and therefore the apostle saith , that he chastiseth every sonne whom he doth receive ; that is , if a man or a woman doe belong unto god , they shall be sure of sorrow and affliction ; and these are sent unto them to weane them from the things of this world , to purge out of their hearts that sweetnesse that they are ready to conceive in these outward things by reason of that corruption that is in them . secondly , if they be wicked men and doe not belong unto god , yet there shall be no sweetnesse in them ; for if he be not regenerate , outward things are not sanctified , & where theyare not sanctified unto a man or a woman , no sweetnes can be expected from them : and the reason is , because they have not peace of conscience , which proceeds from grace . now howsoever worldly men may seeme to the world to have true content , and to be filled with joy , yet the truth is , it is a sick joy ; for their consciences are ever accusing of them , and they are in a continual feare that they shall lose one another : therefore the lord will be sure to afflict them , psa. 55. 19. the lord will heare and afflict these because they have no changes ; therfore they feare not god : therfore dost thou see a wicked man prosper in the world , and is not subject to such crosses & losses as other men are , it is a foule signe that that man doth not belong unto god , but is one whom god hath appointed unto damnation : for this is the nature of earthly mindednes , it casts out of the heart the feare of god in an unregenerate man ; now where gods feare is not , gods grace wil not help that man. but this is not usual ; for the lord most commonly meets with them here either by afflicting of judgements upon them , or else with sudden death ; but if hee doe not meet with them here , it is because their judgements may be the greater , that when they have heapt up the measure of their sinne , then god wil heap up the measure of their punishment , and the measure of his wrath , to presse them downe unto hell . now what if god deferre the execution of judgement , it is not because there is any slacknesse in god , as if he did not regard them , but the apostle saith , that t is his patience , 1 pet. 3. 20. hee takes notice of it , hee puts it upon record , hee remembers it well enough , but he is a patient god ; that is , he waits for their conversion . now patience is an attribute of god , and every attribute of god is god himselfe ; for there is nothing that is in god but it is god : patience , i say , is one of the attributes by which god hath made himselfe knowne unto us : now when men abuse this attribute of god , hardning themselves from his feare , hee will certainly meet with them : what and if god doe deferre long ? it is not because hee shall escape unpunished ; for saith god , when i begin , i will make an end : that is , i will strike but once , they shall have no more time for repentance , they shall not abuse my patience any more . this is a fearefull judgement of god , when god doth proceed by prosperitie to destroy them ; and it was the judgement the lord threatned against the two sonnes of ely , hophni and phineas , 1 sam. 3. 22. thus you see there is no sweetnesse in outward things for a man to set his heart upon them . the third motive , to move all men to leave their earthly mindednesse , is , because if a man or woman be earthly minded , they cannot be saved : and who is there amongst us that would not willingly be saved ? all men doe desire salvation , and yet there are but few that in truth doe desire it , because their practice of life is not answerable to such a desire ; for the apostle saith , he that hath this hope , purgeth himselfe ; that is , hee will take spirituall physicke , the grace of the spirit , which will throughly purge out this earthly mindednesse , or at leastwise keepe it under , that it shall not bee able to beare dominion in his heart . now i say there is a necessitie laid upon every man to be heavenly minded ; for so our saviour saith , mat. 6. 24. no man can serve two masters , he cannot serve god and mammon ; that is , hee cannot serve god with one part of his soule , and the world with another , you cannot be earthly minded , and heavenly minded ; god will have all the soule or none , god will admit of no co-partnership , hee will not be a sharer with the world of that which is his right . againe , two contraries in nature cannot stand together ; now there is nothing so contrary as god and the world : and therefore the apostle saith , if any man love the world , the love of the father is not in him : that is , if he set the world in the first place , he cannot keepe the love of god , god and his grace will depart from that man : it is a thing contrary to nature to serve two masters , men cannot beare it , for there can be but part serving ; and surely it is not so contrary to a man , as it is contrary unto god ; therefore it is the folly of men that thinke they may retaine their earthly mindednesse , and yet serve god too ; but it is unpossible to joyne these two in any action , and yet be acceptable to god : faith is that which is the ornament of every action ; whatsoever is not of faith , is sinne : now every earthly minded man , is a faithlesse man ; it keepes faith out of the soule , whether it bee love of riches ; or honour , or pleasure , though it bee but a depending on the approbation of such or such a man , it will keepe faith out of the soule ; so saith our saviour , ioh. 5. 44. how can ye beleeve , seeing ye seeke honour one of another , and not the honour that commeth of god ? the cause that they wanted faith , was , because they preferred the approbation of m●n , and sought that before the gifts and graces of god ; for it is unpossible you should beleeve , so long as you retaine any affection of vaine-glory . luk. 9. 23. our saviour gives two markes of a true christian ; the one is , to deny himselfe ; and the other is , to take up the crosse ; therefore it is not onely required that a man deny himselfe the pleasures and profits of the world , and all inordinate affections , but he must also take up the crosse , he must be willing to suffer , for christ , reproach , disdaine , and shame ; for there is as great a necessity laid upon him to suffer , as to deny himselfe : and thinke , thinke not your selves heavenly mind●d , except you finde in you a heart willing to suffer for christ. the fourth motive to move all men to forsake earthly mindednesse , is , because it is the better part , and every man would have the best part ; but it is a hard matter to perswade men that that is the best part , for they say they have felt sweetnesse in them , and therefore now to perswade them , is to fight against reason ; which is hard to be evinced without manifest proofe : first then , we will prove it by authoritie : secondly , we will prove it by reason . first , i say , we will prove heavenly mindednesse to be the better part by authoritie or scripture . as luk. 10. 41 , 42. where in the story of martha and mary , our saviour makes a foure-fold difference betweene earthly and heavenly things ; first , christ saith to martha , martha thou carest and art troubled ; that is , there is much care and trouble both to get and keepe earthly things , these cannot be gotten without great labour , it is a part of that curse which god laid upon adam , that in the sweat of his browes he should eat his bread ; that is , hee should finde much difficultie and labour to get outward necessaries for the sustaining of nature : mary shee sate downe , she was at rest , which showes us thus much , that it is an easie labour , and an easie worke to seeke after grace : indeed it is no labour at all , if wee compare it with the earthly labour ; the one is the delight of the soule , but the other is the burthen of the soule : now that which is the onely delight of the soule is grace , and therefore what the bodie doth to satisfie the soule in this , it accounts of it as no labour to it selfe , for it yeelds willing obedience to the soule : now where there is a willingnesse in any man to doe a thing for another , the performance of the thing is not accounted as a labour to him , but as a delight , because he is willing ; but earthly mindednesse is a burthen to the soule , becavse it is compelled by the unregenerate part to yeeld obedience unto it : therefore you see that heavenly things is the best part , because it is an easie worke . secondly , martha is troubled about many things ; that is , there are many things required to make an earthly minded man perfect , to make him such an one as he would bee : if he have riches , then he must have honor , and pleasure , and a thousand things more , and yet never come unto that which hee would bee ; it may be he is rich , but he wants honour ; it may be he is honorable , but he wants riches ; or it may be he hath both , but hee wants his pleasure , hee enjoyes something , but he wants that which hee would enjoy . but mary hath chosen but one thing , and that is christ , this satisfies her ; but shee hath not him alone , but with him shee hath grace , justification , and remission of sinnes ; one spirituall grace with christ makes christian happy , hee needs not to labour for any other ; if christ be in the heart , hee will draw all grace with him into the heart : and therefore the apostle saith , hee that gave us christ , will with him give us all things else : that is , all grace that wee shall stand in need of . thirdly , martha was troubled , but about earthly imployments , t●ings of little moment in comparison of grace : but maries was for the onething needfull ; namely , grace and holinesse , and therefore christ called it the best part ; and indeed what comparison is there betweene earthly things and grace . fourthly , martha's part is but of corruptible things , subject to change ; they were mutable , there was no solidnesse in them ; but maries part shall never bee taken away from her : now with men , that which will endure the longest , is alwayes esteemed the best : maries shall never be taken away ; which implyes that martha's was nothing so , because it was set in opposition against it . thus you see how christ judges of them , and therefore if you will beleeve christ , spirituall things are the best part . againe , luk. 16. 8 , 9 , 10 , 11. there are foure differences set downe betweene earthly things and heavenly things , whereby christ proves that heavenly things are the best part . first , they make us unrighteous , and therefore they are called unrighteous mammon , vers . 8. they draw the affections away from god , and then a man becomes unrighteous ; but that which makes us truly righteous , is grace ; so then it cannot be denyed but that is the best part that makes us the best . secondly , they are the least part ; he that is faithfull in the least , is faithfull also in much ; that is , all outward things are lesse than grace , though they were never so great ; a little faith , a little sanctification is better than a whole kingdome without this . paul reckons all his outward privileges but dung , in comparison of grace , phil. 3. 8 , 9. which hee would not have done if they had not beene the better part . thirdly , they make us unjust ; he that is unjust in the least , is also unjust in much ; that is , hee that sets his heart upon earthly things , it will so draw his heart from god , that hee will make no conscience of right and wrong ; now that which blindes the conscience is certainly the worst part . fourthly , it makes us unfaithfull ; if you have beene faithfull in a little wicked riches , how will you be faithfull in the true riches ? that is , hee that is earthly minded god cannot trust with any grace ; for earthly mindednesse takes away the fidelity of the creature ; now where there is no true faith , there can be no true repose in that man : a man without faith , is like a house without a solid foundation , no bodie dares trust to it , neither will god trust an earthly minded man with grace . thus you see it proved by scripture , that heavenly things are the best part . now we will prove it by reasons that it is the better part . the first reason is , because christ in the places before-named proved it to be the best part , therefore if you will beleeve christ on his word , heavenly things are the best part . the second reason is , because they make us the sonnes of god , and consequently , the heires of salvation ; wee are , saith the apostle , the sonnes of god by faith in iesus ; but the other makes us the children of the devill : and the third reason , is , because he rewardeth heavenly mindednesse with salvation , but the other he doth not reward . the fifth motive to move all men to forsake earthly mindednesse , ( if none of all these before spoken of will move thee , yet let this move thee ) is this , because all things are at gods disposing ; hee it is ( as the wise-man faith ) that gives riches and honour , poverty and want ; all things are of god , there is nothing in earth , but it is first in heaven : as the ecclipse of the sunne is first in heaven , and then in the water and land ; so there is nothing that comes to passe in the world , but it was in heaven before all eternitie . this david confesseth , psal. 31. 15. they have laid a snare for mee , but my times are in thy hands : that is , they have laid a trappe to take away my life from mee , but it was first decreed in heaven with thee what they should doe to mee , all things come from god , whether they be good things or bad , whether they come immediately from god , as life , health , joy , salvation , or the like ; or whether they come mediately by other meanes , as friends , wealth , pleasure , sicknesse , sorrow , or the like : when thou art sad , who can comfort thee if god will not ? when thou art sicke , who can heale thee ? when thou art going to hell , who can save thee ? art thou weake , who can strengthen thee ? art thou poore , who can enrich thee ? preferment saith david , comes neither from the east , nor from the west , but from god that sheweth mercie . art thou in favour with a great man , who promoted thee ? art thou in honour , who exalted thee ? perhaps thou wilt say , it was my parents , or this friend , or that man ; no , it was first decreed in heaven , or else it had never been . this made david say , psal. 6. 8. the terrors of l●fe and death are in thy power , or doe belong unto thee ; that is , nothing hath any power to doe any good or hurt , but as god wils it ; i say , good or hurt is of god : what evill is in the city , and the lord hath not done it ? that is , what evil is committed and is not first permitted by god to be done . the blessing of the creature ( as we call it ) is of god : doth the lord send any creature to hurt thee ? the creature hath no power to doe it , except the lord command him : as for example ; you know an axe is a sharpe instrument , which with helpe will doe much hurt , yet let it alone and it will doe no hurt at all ; but let a hand bee put to it , and presently you may doe much with it : so the creature hath no power to hurt thee , except they joyne with them gods command ; and this wee call the evill of the creature . againe , doth the lord send any creature to comfort thee ? it is not because the creature can comfort thee , the creature hath not any such power in it selfe , but the lord useth it as an instrument for thy good . matth. 4. 4. man liveth not by bread onely , but by every word that proceedeth out of the mouth of god : that is , bread , although it bee a good creature , yet it hath no power to nourish thee , except the lord put power unto it , and command it to nourish thee . now seeing all things are of god , and this heavenly mindednesse is a meanes to bring a blessing upon all the rest ; that is , to blesse them for thy good be heavenly minded : this was the encouragement the lord gave unto abraham , feare not , for i am thy exceeding great reward , walke uprightly with mee : so if thou wouldest have a rich reward , salvation and everlasting life , then get heavenly mindednesse . but you will say unto me , it is true , wee 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 selves to thinke that you are heavenly minded when you are not , i will give you some markes whereby upon examination you may know whether you have left your earthly mindednesse or no. the first signe whereby you shall know whether you be earthly minded or no , is , by examining your selves whether your delight in earthly things bee immoderate , or an excessive care ; examine whether your hearts are so set upon them , that it deprives you of all spirituall joy , if you doe , you are as yet earthly minded . first , 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 desire , and preferre your owne profit in the getting or keeping of them before gods glorie , this is to make them your god : yet i say not but it is lawfull to use things for an end ; as recreation , for this end , to fit our bodies for the performance of better things , this is as it were to take physicke for health-sake : but when men will make them their end , nay , set the creature in the place of god , which is spirituall whoredome . and this is when men will scrape riches together , so much for this childe , and so much for that childe ; so much for this use , and so much for that use , in this thou seekest thine owne ends ; but if thou wilt get them , get them for the right end , that is , gods glory , and not thine end to satisfie thy lusts , let them bee all at gods disposing : and remember , luk. 16. what became of the rich mans end , and the end of all his ends . i speake not this as if now but unregenerate men were troubled with immoderate cares ; for many times the dearest of gods children have excessive cares for earthly things , and many times doe exceed their bounds , but yet it is not constant but by fits and away . therefore try , is thy excessive care constant ? it is a manifest signe that thou art earthly minded , thou art not as yet crucified unto the world : 1 tim. 6. 9 , 10. the apostle saith , they that would be rich , pierce themselves thorow with many sorrowes : that is , they slay themselves , they are their owne greatest enemies : and 2 pet. 2. 12. saint peter cals them naturall bruit beasts , led with sensualitie ; because when men set their hearts and affections upon earthly things , they are deprived of naturall reason : now the reason , wee know , is that which makes the difference betwixt reasonable and unreasonable creatures , and therefore when men come to lose their understandings , then they become bruit beasts ; and then no marvell ifthey have beastly affections , and bee led away with sensuality , to a satisfying of their lusts , being mad to be taken in giving way unto their lusts , and insnaring themselves with those pleasures wherein they bee delighted , and so make themselves a prey unto satan . secondly , you shall know it if you exceed in your pleasure and recreations , as gaming , and bowling , and sporting ; grant they bee lawfull , yet if they bee used excessively it is a note of earthly mindednesse . recreation should be but as a stone to whet the faith when it is dull , a meanes to sharpen the faculties , that they may bee the fitter to doe the functions of the bodie and soule , but when it is used excessively , it becomes a hurt and hinderance unto it ; when men will make a trade of recreation , and spend their time in it from day to day , and so make it their vocation ; this is a wicked thing , and this is folly in young men , who because they have meanes , therefore thinke that it is not unlawfull to spend their time in gaming , and the like ; but they are deceived , for the lord exempts them from no calling that i know of ; sure i am , idlenesse , and gaming , and other recreations are no calling for them : and this is the reason that young students wil not set themselves to their studies , but because they have wholly devoted themselves unto their recreations . and therfore examine your selues in these two , so likewise for all other in the like kinde , and accordingly judge of your selves whether you be heavenly minded or no. the second signe whereby you may know whether you be heavenly minded or no , is , by the esteeme that you have of heavenly things , whether you esteeme them as a part of your selves : every facultie or habit hath an object , if thou be a carnal man then these earthly things are that which delights thy soule , but if thou be heavenly minded , then spirituall things are the delight of thy soule . now touch a man that is not regenerate in these outward things , and you touch his life , for hee accounts his life as them , for they are part of himselfe ; but it is otherwise with the spirituall man , he accounts not of these earthly things : 2 cor. 4. 5. the apostle saith , wee preach not our selves ; that is , we account not of the approbation of men , nor any outward thing , as a part of our selves ; therefore if wee want these , we doe not much care . hereby then examine your selves what are the things you most delight in ? what , are they earthly things , how to bee rich or honourable ? doth this take away all your time , and employ all the faculties of your soules , that you can have no time to thinke upon god ; or at least if you doe , yet it is very remissely and overly , with no zeale or affection ? then certainly as yet thou art not heavenly minded : but if thou bee enlightned by the spirit , it will be farre otherwise with thee ; these earthly things will have but the second roome in thy heart , all thy care principally will bee how to get grace , justification , remission of sinnes , and reconciliation . now if it bee thus with thee , it is an excellent signe that thou art heavenly minded ; when thou canst say with paul , rom. 7. 17. it is not i , but sinne in mee : that is , the lustings and rebellions which are in my heart after these earthly things , have not the first place in my heart : it is not i ; that is , it is the unregenerate part , which i account not as part of my selfe ; if ( i say ) it be thus with thee , it ●s a signe that thou art heavenly minded ▪ for if thou hast obtained this heavenly mingednesse , thou wil● be dispos●d like a traveller , who will ever be enquiring the way home , and whether all at home bee well : if hee can meet with any that can thus certifie him , and hee h●are that they are all well at home , then he will 〈◊〉 more cheerefully undergoe any difficultie that 〈…〉 meet with all in the way ; will undergoe 〈…〉 , hunger and cold : in like manner it is 〈…〉 heavenly ●●i●ded man , he will ever be asking the way home , ( for indeed heaven is our proper home ) and whether all be well at home ; that is , if god and christ , and the spirit and the saints be at amity with him : and in himselfe he will be inquiring if he find faith and repentance and peace of conscience , if he feeles that for matter of justification and remission of sins he be well , he respects not the world , hee cares not much what hee meets withall , whether reproach and shame , penury or want , so he find no inlacke of spirituall grace all is well with him . therefore examine your selves whether you be heavenly minded or no by the esteeme that you have of earthly members . the third signe whereby you may examine your selves whether you be earthly minded or no , is , by your spirituall taste , whether you rellish heavenly or earthly things best : and therefore the apostle saith , rom. 85. they that are of the flesh doe savour the things of the flesh , but they that are of the spirit the things of the spirit ; that is , if the heart be regenerate it will taste a sweetenesse in nothing but in heavenly things , or at least nothing will be so sweet unto him ; and on the contrary , they that are earthly minded they can find no sweetnesse in heavenly things . now ( as i said before ) every faculty or habit hath an object in which it is delighted , whether it bee unto good or unto evill , so that if the heart bee regenerate then it will finde sweetnesse in nothing but spirituall things , but if it be unregenerate then it can finde no sweetnesse in heavenly things , neither can it wish them so well as earthly things . therefore examine what you delight in , what delight you have of the hearing of the pure word , whether you rellish it then best when it comes in the plaine evidence of the spirit , or when it is mixt with eloquence and wit , which if you doe , it is a signe of earthly mindednesse it is said , 2 pet. 2. 1. as new borne babes desire the sincere milke of the word ; that is , the man that is truly regenerate and renewed hoe doth best rellish the word when it is alone without any mixture , and therfore he calls it the sincere milke , that is , the pure word ; as if he should say , it is pure of it selfe , but if there be any thing added unto it or mixed with it , it detracts from the excellency of it ; for indeed the word is the purest thing in the world , all arts and sciences and knowledge of philosophy are good for morrall duties , but they are corrupt & unclean in comparison of the word ; and the reason is , because these are the works of men , now there is no worke of man but it is subject to corruption , but the word of god remaines pure ; therefore examine your selves how you stand affected with the pure word . but some will say unto me , that eloquence and wit is an ornament unto the word , it lets forth the excellency of the word the more ; therefore if it be such an ornament unto the word then it out to be used , otherwaies the excellency of the word will not appeare . to this i answer , that humane wit and eloquence is so farre from setting forth the excellency of the word , as it obscures the excellency of it : i say , there is no art , science , tongue , knowledgeor eloquence in the world that hath such excellency in them as the word hath , whether you respect the author , god , or the inditer , the holy spirit ; or the matter of it , christ and his righteousnesse . againe , the stile the spirit uses in setting downe the phrases of the scripture , shewes plainly that it is excellent of it selfe , now if any thing bee added unto a thing that is excellent , either the thing must bee as excellent , or else it detracts from the excellencie of it ; but there is no man but will confesse that the word is the most excellent thing in the world , therefore it must follow , that eloquence addes not to the excellency of the word . but you will say unto mee , may wee not use eloquence and science in the preaching of the word ? to this i answer , that it is an unseasonable thing , i say , a thing not seemely , that the word be mixt with humane eloquence ; for the pure word should bee purely delivered : and the apostle saith , 2 corinth . 4. 5. i preach not my selfe unto you ; that is , i sought not mine owne prayse by using eloquence of words , but i preach the word purely , without any mixture of any thing with it : againe , hee saith , 2 cor. 1. 17. when i came among you , i came not in the entising words of mans wisdome , lest the crosse of christ should be of none effect : that is , i came not with words more for shew than for substance ; hee calls the preaching of the word that hath any thing mixed with it , wh●ther wit or eloquence , but entising words , such words as doe rather feed the humour , than worke upon the conscience of a man. now a man is said to be entised , when he is drawns away from that which is good , unto that which is either evill absolutely , or else not so good as that from which he is drawn ; and the truth is , hee that ●seth eloquence in the preaching of the word , doth nothing else but draw the heart away from affecting the pure word , unto that which hath no vertue in it to save . againe , he preach'd not with entising words , lest the crosse of christ should be of none effect : that is , if i should preach my selfe in mixing any thing with the word , that would take away the power of the word , the word would not be effectuall to worke grace in the heart ; therefore i dare not preach after this manner , lest i should deprive the chuch of the power of the word , for if it want power to worke , it will also want power to save : therfore the apostle saith , 1 cor. 10. 4. the weapons of our warfare are not carnall , but mightie through god , &c. that is , the weapons by which wee slay your corruptions and lusts , are not carnall ; that is to say , are not eloquence of speech , or any human art , but are mighty through god , that is , by god there is a secret power given unto his word , wherby it over-mastereth the lusts in the heart , and worketh in it a new kinde of quality . but you will say unto mee , what must we doe with our learning ? or what must we not learne sciences , or must we shew no learning in preaching ? to this i answer , it is true , that we had need to use all the arts , sciences , and knowledges that we can , and all will be little enough ; for as the apostle saith , who is sufficient for these things ? that is , who hath the knowledge of arts , or learning , or eloquence sufficiently to preach the word : but yet wee must take heed that wee doe not bring them unto the word as wee finde them , neither in them to shew our selves , but onely mak● them as a meanes to helpe us for this worke : as for example ; the children of israel might whet their sithes upon all the stones of the philistims : so a minister may sharpen his faculties with arts. a man that keepes sheepe , he feeds them with hay , not because he lookes that they should bring forth hay , but lambs and wooll ; even so , let a man use these arts and sc●ences , 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 wee doe not ecclipse the excellencie of the word by these : wee know , apparell though it bee laid in pure gold , yet so much as is covered of it , detracts from the excellencie of it , therefore it were better that it were alone : so it is the word , though the word may seeme to bee gilded with eloquence or philosophy , yet it were better that it were alone , for so much of it as is covered with these , so much of the excellencie of the word is hid . but you will say unto me , that wee use eloquence and the like , that men may the better conceive us , and that our ministerie may the better bee respected ; for we finde this kind of teaching most pleaseth them , and which most men affect , therefore if we shall not use such and such phrases of eloquence , we shall be little respected amongst them . to this i answer , that every minister is , or should be a physician ; now we know that the part of a wise physicianis not to satisfie the humour of his patient , for so hee may encrease the disease , but to labour to cure him by ministring such physicke unto him , as he knowes by experience the necessitie of the disease requireth : even so , to humour men in preaching , is not the way to cure them , or to change the evill disposition of their nature , but rather a meanes to encrease their disease , and to make them obstinate and rebellious against the word , when it shall come home unto them : for what is the reason that the word is so opposed , when it is preached ( as the apostle saith ) by the evidence of the spirit and in power , but because it crosseth their corruptions ? it comes not in the same manner that it was wont to doe : therefore the best way should be to preach in the spirit ; that is , to apply the pure word of god unto the consciences of men , and so to purge out the sicknesse of the soule before it grow incurable . there is a disease that many women have at their stomackes , whereby they desire to eat ashes , and other things , which poysons nature ; now if they be not cured of it by purging out the humours that lye there , but be satisfied in it , it will at last destroy them : so it will be with these men ; to satisfie them in this sicknesse of the soule , is not the way to cure them , but to make them more incurable : therfore let ministers looke that they preach the pure word , and nothing but the pure word ; and let men examine themselves whether they bee heavenly minded or no , by their rasting and rellishing of the word when it is preached purely without any mixture , or else when it is mixed with eloquence . the fourth signe whereby you may examine your selves whether you be heavenly minded or no , is , to try the opinion and judgement you have of heavenly things , how you conceive of spirituall things . rom 12. 2. the apostle saith , and bee renewed in the spirit of your mindes , that you may know what that good , and holy , and acceptable will of god in christ is : hee that is heavenly minded hath a new judgement given unto him whereby he is able to see spiritually all things in another manner then hee did before ; i say not , that hee saw them not at all before , but he saw them not in that manner that hee doth now , for he is renewed in the spirit of his mind , saith saint paul ; he hath a change wrought in his heart and understanding , whereby hee is able to know and to doe the will of god in a more sutable manner then before ; he hath a new light in his soule , whereby he is able to know what the will of god in christ is ; that is , hee knowes what god doth require to bee done by him for christ , not carnally by a bare understanding , but spiritually by the worke of the spirit : and therefore s●ith paul , 2 cor. 5. 16. henceforth know we no man after the flesh ; yea , though we have knowne christ after the flesh , yet now henceforth know wee him no more : that is , wee knew him before in a carnall manner , as he is man , or as he was a man amongst us , but now we know him in another manner , as he is our saviour , and our redeemer , christ my saviour and my reconciliation to the father . now it is not a bare knowledge that i speake of , such a knowledge as is attained unto by learning and art , for so a man may have knowledge , and yet not be heavenly minded ; but that knowledge i speake of , is a knowledge that is wrought by the spirit ; when it hath changed the heart , then hee is able to judge both of perso●s and things . 〈◊〉 , for persons ; hee is able to judge of the per●●●s of men , and accordingly to make a difference betweene men : if hee see a poore man that is a sound christian , though hee bee contemned in the eyes of the world , yet if it appeare to him that he hath grace in his heart , or if hee make an outward profession of love to god , hee doth highly esteeme of him because of grace ; on the contrary , if hee see a great man , though in great honour and esteeme with men , yet he respects him not if he want grace : therefore examine your selves whether you are able to distinguish of persons in this kinde . secondly , for things ; he is able to judge of things whether they be spirituall or earthly , he is able now to know what is truth , and to embrace it ; and what is error , and to refuse it ; hee hath now a touch-stone in himselfe ; that is , hee hath the spirit of discerning , whereby he makes tryall of graces , and layes hold on those which will endure the touch , those hee will receive as spirituall ; the other which will not , he casts out as counterfeit : therefore the apostle saith , 1 cor. 2. 9. the eye hath not seene , nor the eare heard , neither have entred into the heart of man , the things that god hath prepared for them that love him : that is , hee was not able to judge of things in that manner as now hee can . therefore examine your selves whether there bee a new life put into you , whereby you are able to judge of persons and things in another manner than you did before . but you will say unto mee , how shall i know that my heart is renewed by the spirit , and that there is a new life put into me ? to this i answer , that you shall know whether your heart is renewed by the spirit , by these three things : first , by thy affections : secondly , by thy speeches : and thirdly , by thy actions . first , i say , thou shalt know it by thy affections ; for by these thou maist know whether thou be heavenly minded or no : and that thou maist not doubt of it , our saviour gives the same marke of a renewed heart , mat. 6. 21. where your treasure is , there will your hearts be also : you may know that where your heart is there is your treasure , what your heart is set upon there your affections are ; for the proper seat of love is the heart . now if the heart be renewed and regenerated by the spirit , there will be a love of spirituall things , and this love will be get heavenly affections . a man may certainly know what estate he is in , whether hee be regenerate or no by his affections , how he is affected , what love hee beares unto heavenly things ; for there is life in affections , and as a man that lives knowes that hee lives , so a man that hath spirituall love in his heart towards god cannot but certainly know it , except it be in time of temptation , and then it may be he may not find that love of god in his heart ; but this sense of the want of the love of god is but for a time , it continues not ; therfore the holy ghost when hee would describe a heavenly minded man , hee describes him by his affections , as the best marke to try him by : as abraham would command his servants to serue god , and nehemiah feared god , and david , psal. 112. 1. delighted greatly in the commandements of god : now wherfore did they obey god , and feare god , and delight in the commandements of god , but because of that inward love they beare unto him . we know every man can tell whether he loves such a man or such a thing , or whether hee hates such a man or such a thing by the affection hee beares to them ; in like manner a man may know whether hee be heavenly or earthly minded by the affections he carries towards the things he affects : therefore examine your selves , what are the things that you love most , that you thinke upon most , that you take care of most , that you take most care to get and to keepe , are they earthly or heavenly things ? those things you doe love best and your affections are most set upon , that your thoughts are most troubled withall , if they be earthly , you may iustly feare your estates ; for the affections flow from love , and therefore if you did not love them you would not set your hearts and affections upon them . secondly , you shall know whether your hearts be renewed by your speeches : now this may seeme but a slender signe of a renewed heart , because it is hard to iudge aright by outward appearances , to know the sincerity of the hart by the speeches : yet seeing christ makes it a signe of a renewed heart . i may the more safely follow him ; our saviour saith , mat. 12. 34. that out of the abundance of the heart the mouth speaketh ; that is , there is abundance in the heart either of good or evill : now if the heart be full of heavenly mindednesse , if , i say , this abundance that is in the heart be grace , then it will appeare in the speeches ; for the speeches doe naturally flow from the affections that are in the heart ; but if the abundance that is in the heart be evill , then the heart cannot but send out foule speeches and rotten communication ; and therfore our saviour saith , a good tree cannot bring forth evill fruit , nor an evill tree good fruit : it is unpossible that a heart which doth abound , and is full of earthly mindednesse , but it will breake forth and appeare by his speeches : the filthinesse that is in his heart , if it have not vent , it will burst ; as wee know a new vessell that hath wine put into it , must have a vent or else it will burst ; and by the vent you may know what wine it is : so , the speeches are the vent of the heart , and by them you may see what is in the heart ; if grace be there , the speech s will favour of it , as a caske will taste of that which is in it . but you will say , the heart is of a great depth , and who can search it ? who is able to know whether the heart be renewed or no , by the speeches ? to this i answer , i say not that a man may at all times , and in all places , judge of it aright ; but i say , that a man may certainly know himselfe whether hee be renewed or no ; which is the thing we seek to prove in this place ; that a man may know from what root they spring , whether of weaknesse , by rebellion , or naturally through unmortified lusts : i say not , but sometimes a child of god , a regenerated man may have foul speeches in his mouth , & yet his heart be good towards god ; he may have rotten talke , but it is but for a time , it will not continue , and it will cause much sorrow of heart , if hee have grace , when his conscience touches him for it . 2 tim. 2. 20 , 21. in a great mans house there are vessels of honour , and vessels of dishonor ; if a man therfore purge himselfe , he shal be a vessell of honor , and yet have corruption in him , there may corrupt communication come out of his mouth , and yet he keep his goodnes ; as a vessel of gold may be foule within , and yet cease not to be gold , a vessell of honor , neither lose it excellency ; so a regenerate man may have in the abundance of his heart , some chaffe aswell as wheat , some corruption aswel as grace , and yet be a vessel of gold ; that is , heavenly minded : for the apostle saith , if anyman therfore purge himselfe , he shall be a vessell of honor , notwithstanding his corruption in his heart , & it appeare in his speech ; yet if he purge himselfe , if he labor to mortifie them , if he labor to rid his heart of thē , he shal be a vessel of honor . but you will say , it may be that wee shall have not alwaies occasions to try men by their speeches , how then shall we know whether their hearts be renewed ? to this i answer , i● is true , that it may so fal out that we cannot try men by their speeches , yet silence will declare in part what is in the heart ; let a regenerate man besilent , and his silence will shew that hee hath a renewed heart ; if he be reproached or slandred , his patience in suffering showes the uprightnes of his hart ; but if he speake , it hath a greater force , and will more manifestly appeare : so on the contrary , the rottennesse that is in the heart , wil appeare in impatiency of spirit . thirdly , you may know whether your hearts be renewed , by your actions : this also our savior makes another signe of a renewed heart ; mat. 7. 20. by their works you shall know them ; that is , by their actions . now every thing is knowne by his actions ; therfore examine your selves what are your actions , are they the actions of the regenerate part , or of the ueregenerate part , are they holy actions , or are they uncleane actions ? by this you may know whether you be heavenly minded or no. now this must necessarily follow the other two ; for if the heart be renewed , then there will be heavenly affections in it towards god , and spirituall things , and if heavenly affections , then there will bee heavenly speeches ; for these flow from heavenly affections ; and if there bee these two , then there must needs bee holy actions : therefore our saviour saith , luk. 6. 45. a good man out of the good treasure of his heart , bringeth forth good fruit ; that is , if the heart have in it a treasure of heavenly affections and speeches , it cannot bee but it will send forth good actions in the life . the fift and last signe whereby you may examine your selves , whether you be heavenly minded or no , is , by examining your selves how you stand affected towards him that seekes to take these earthly members from you ; how you stand affected with him that reproves you for your earthly mindednesse . this is a signe that paul gives of an unsound heart , 2 tim. 4. 3. the time will come that they will not endure wholesome doctrine : that is , they will not endure the word of reproofe , but will be ready to revile them that shall reprove them : and therefore hee addes , that they shall heape to themselves teachers ; they shall affect those that shall speake so as they would have them . now this is a signe of earthly mindednesse , when they are offended with him that shall reprove them for their sinne ; for if men reckon these members as a part of themselves , then you cannot touch them but you must touch their lives , for these are a part of their life ; and if you seeke to take these away , you seeke to take away their lives : ●ow what man will bee contented to part with his life ? it is a principle in nature that god hath implanted in every creature , to love their lives ; but if you account them not as a part of your selves , but as your enemies , then you wil account him as a spiritualfriend that shall helpe you to slay them ; for who is there that will not love him that shall helpe him to slay his enemie ? therefore if the heart be heavenly disposed , he reckons them as his enemies ; but if he be not renewed , hee accounts them as a part of himselfe : therefore examine your selves by this , whether you be heavenly minded or no. the use of this that hath beene spoken , is for exhortation unto all those that are heavenly minded : let mee now exhort such to persevere in heavenly mindednesse , let them labour to grow every day more heavenly minded then other . rev. 22. 11. let them that be holy , be holy still ; that is , let them bee more holy , let them labour to grow in heavenly mindednesse , let them labour to keepe their hearts pure from this earthly mindednesse , because it will soile their soules : for all sinne is of a soiling nature ; if it enter into the heart , it will leave a spot behinde it : now wee know that if a man have a rich garment which he sets much by , hee will be marvellous carefull to keepe all kinde of grease and spots out of it ; so it should bee a christians duty to labour to keepe all soile out of his soule , because it is a precious garment , and the residing place of the spirit : we know that if a man have one spot in his garment , it makes him out of love with it , and then cares not how many lights upon it ; so it is with sinne , if thou suffer thy heart to bee spotted but with one sinne , it will worke carelesnesse in thee , so that hereafter thou wilt not much care what sin thou commit , nor how thy soule is soiled : therefore it behoves you to keepe your hearts from every sinne , and to make conscience of little sinnes . and so much the rather , because the glory of god is engaged on your conversation ; if thou shalt soile thy selfe with any sinne , that hath taken upon thee the profession of the gospell , god will be dishonoured , and the gospell will bee scandaled : againe , keep thy heart , because god takes special notice of all thy actions ; as for dogs and swine , as for the actions of unregenerate men , he regards them not ; because his glory is not engaged upon their conversation , he expects nothing from them ; but as for you , he takes a particular notice of all your actions , speeches , and behaviours , and therefore you should be marvellous carefull over your hearts . againe , looke unto secret sinnes , because hee is the searcher of the heart ; let the feare of god set in order every faculty of your soules to keepe out every sinne , every evill thought , because hee takes speciall notice of it . and that i may the better prevaile with you , i will briefly lay downe some motives to move you to keepe this diligent watch over your hearts . the first motive to move every christian to continue and grow in heavenly mindednesse , is this , because by this meanes hee may bee able to doe every good worke . 2 tim. 3. 21. if a man therefore purge himselfe , hee shall be a vessell of honour , fit for every good worke : that is , if hee labour to rid his heart of earthly mindednesse , he shall have a new life put into him , whereby hee shall bee able to performe holy duties in another manner then before . now what is the reason that there is such complaint among christians that they cannot pray , and are so dull and slaggish in the performance of holy duties , but because they have not rid their hearts of earthly mindednesse ? what is the reason that there is so much preaching , and so little practise ; and so much hearing , and so little edifying ; but because men are earthly minded ? if they would purge themselves of this earthly mindednesse , it is unpossible but that there would bee more spirituall life in them , in the performance of spirituall duties . therefore if it were for no other cause but this , that you may be inabled unto every good worke and holy dutie , and that you may keepe in you your spirituall life , feeling and moving , labour to keepe thy heart cleane from sinne . the second motive to move christians to grow in heavenly mindednesse , is , because that by this , god is honoured ; i say , it is a glorie to god if thou keepe thy heart cleane : now what man is there that would not willingly glorifie god , who stuck not to give christ for him ? it is a glorie unto god when the professors of the word live a holy life ; for what is the nature of the word but to cleanse ? now when it worketh not this effect in them , or at least when it appeares not in them , it doth detract from the excellencie of the word . the apostle layes downe the nature of a true christian , iam. 1. 21. pure religion is this , to keepe ones selfe unspotted of the world ; that is , a spotlesse life is that which best beseemes a christian man that takes upon him the profession of the gospel , and that which brings much glorie unto god is a blamelesse conversation : and to this end the apostle exhorts , let ( saith he ) your conversation be without covetousnesse , heb. 13. 5. as if hee should say , an unsatiable desire doth detract from the glorie of god : therefore let this move men to be heavenly minded . the third motive to move every christian to grow in heavenly mindednesse , is , because hee may prevaile with god in prayer : iam. 5. 16. the apostle saith , that the prayer of a faithfull man availeth much , if it bee fervent that is , it hath a great force with god for a blessing : now this should bee a marvellous encouragement to keepe the heart cleane , in regard of the great necessitie that the church hath of our prayers ; and therefore if we would not for ourselves prevaile with god , yet in regard of the great need that the church stands in at this present , we should be moved to doe this duty . but you will say , that wee are but few , or that i am but one , and how can we be able to prevaile thus with god. to this i answer , grant that you be but a few , yet a few may doe much good ; ezek. 22. 30. speaking of the destruction of jerusalem , i sought , saith the lord , for a man to stand in the gappe , and there was none : hee speakes there in the singular number , if there had beene but one ; that is , but a few , they might have prevailed much with god : so i say unto you , though we be but a few , yet if wee keepe our hearts pure , wee may doe much with god ; nay , though thou bee but a particular person , thou maist prevaile much with god ; as moses did for the children of israel : when a damme is new broken , the casting in of a little dirt will hinder the course of water , but if it be not holpen in time , it will not easily be stopt ; ●o in time a few may prevent a judgement ; nay , such a j●dgement as otherwise may destroy a whole land ; if the heart bee truly sanctified , it hath a great force with god : againe , a man that would pray if he doe not speake , but many times he is forced to send forth sighes and grones unto god , this is of great power with god ; but if hee powre out his heart in voyce , it hath a greater force : and therefore the wise-man saith , that the words of the righteous are precious ; that is , of great worth with god : and therefore let this move men to be heavenly minded . how to mortifie fornication . colossians 3. 1. mortifie therefore your members which are upon the earth : fornication , uncleannesse , inordinate affection , evill concupiscence , and covetousnesse , which is idolatry . having handled in generall the doctrine of mortification , according to the method of the apostle , i am now come to descend to the considering of particulars , as they are laid downe in my text ; and would speak of them in the order as they are ranked by the holy spirit , but that the affinity and neerenesse betwixt three of these sinnes , namely , fornication , uncleannesse , and evill concupiscence , makes me to confound them , and promiscuously to mingle them together . let us therefore consider first of the nature of every of these sinnes particularly by themselves , and afterward make some use and application to our selves of them altogether . the doctrine that arises in generall from these words , is , that all vncleannesse is a thing god would have mortified and quite destroyed out of the hearts that hee would dwell in . all filthinesse and uncleannesse is a member of the old man ; now in such as christ dwels in , the old man is crucified , he is dead with christ ; now hee that is dead with him , is freed from him : and againe , he that is in the second adam , hath power to mortifie the members of the old man. all gods children must be purified and cleansed from all pollution , as the apostle expressely commands us , ephes. 5. 1. be ye followers of god as deare children : that is , be ye like unto god your father , as children resemble their naturall fathers ; now god is pure and holy , therefore must ye bee so also : and then it followes , vers . 3. but fornication , and all uncleannesse , or covetousnesse , let it not be once named amongst you , as becommeth saints : that is , let all such filthinesse be so farre from you , as never any mention be made of it amongst you ; if it should by chance enter into your thoughts , be sure to kill it there , let it not come no farther , never to the naming of it : as it becommeth saints ; that is , holy ones , gods children and peculiar people , it were unbecomming , and a great shame to them to be uncleane , to be unlike god their father , who is holy . in like manner , hee exhorts us to cleanse our selves from all filthinesse of the flesh and spirit , perfecting holinesse in the feare of god , 2 cor. 7. 1. that is , let us purifie our harts from the corruption of lust and concupiscence which is therein , striving to make perfect our holinesse in the feare of the lord ; and so more fully also in 1 thes. 4. 3 4 , 5. he sets downe the particular uncleannesses should be abstained from , and mentions two of the very same spoken of in my text , namely , fornication , and lust of concupiscence the words are ( for they are worthy your marking ) this is the will of god even your sanctification , that you should abstaine from fornication : that every one of you should know how to possesse his vessell in sanctification and honour , not in the lust of concupiscence , &c. and therfore we ought to m●rtifie and destroy all the filthinesse that is in our hearts , if wee would bee accounted gods children , and have his spirit to dwell in vs. but that for the generall : we come to particulars , and will speake of the first sinne that is named in the text , fornication : whence the poynt of doctrine is this , that fornication is one of the sins that are here to be mortified . fornication is a sinne betweene two single persons , and in that it differs from adultery : and although it be not altogether so haynous as adultery , because by it the covenant of god is not violated as by the other spoken of , prov. 2. 17. neither finde wee the punishment absolutely to bee death , yet it is a grievous sinne , and to bee feared , in that it subjects those men that are guilty of it , to the curse of god and damnation : for the apostle saith 1 cor. 6. 9. no fornicator shall enter into the kingdome of heaven ; it deprives a man of happinesse , banishes him out of gods kingdome into the dominion of the devill , and territories of hell , never to bee exempted from the intolerable torments of gods eternal vengeance . but to lay open the haynousnesse of this sinne , wee will consider these foure things : first , the sinfulnesse secondly , the punishment thirdly , the danger fourthly , the deceitfulnesse of it . first , the sinfulnesse of this sinne of fornication appeares first in great contrariety that it hath with gods spirit , more than all other sinnes . betwixt gods spirit and every sinne , there is a certaine contrariety and repugnancy , as in nature we know there is betwixt heat and cold ; now in all contraries an intense degree is more repugnant than a remisse , as an intense heat is more contrary than an heat in a lesse degree ; so it is with gods spirit and this sinne , they are contrary in an intense degree , and therefore most repugnant unto ; for the spirit delights in holinesse , and this sinne in nothing but filthinesse ; that is pure and undefiled , but this hath a great deformity in it , and therefore consequently must needs bee odious in his eyes . besides , this is contrary to our calling , as the apostle saith , 1 thes. 4. 7. for god hath not called us unto uncleannesse , but unto holinesse . againe , it causes a great elongation from god , it makes a strangenesse betwixt god and us ; all sinne is an aversion from god , it turnes a man quite away from him , but this sinne more than any other , it is more delighted in , wee have a greater delight in the acting of this sinne than in any other , and therefore it is a most grievous sinne . furthermore , the greatnesse of this sinne appeares , in that it is commonly a punishment of other sinnes ; according to that of the apostle , rom. 1. 21. and 24. compared together , where he saith , because that when they knew god , they glorified him not as god , neither were thankefull , but became vaine in their imaginations , &c. wherefore god also gave them up to uncleannesse , through the lusts of their owne hearts , to dishonor their owne bodies betweene themselves . to the same purpose is that of the preacher , eccles. 7. 26. where speaking of the entising woman , whose heart is snares and nets , &c. hee saith , who so pleaseth god shall escape from her , but the sinner shall be taken by her : that is , whosoever committeth sinne shall in this be punished , that hee shall be intrapped and ensnared by the subtle enticements of the dishonest woman . so also , prov. 22. 14. the mouth of strangewomen is a deepe pit , he that is abhorred of the lord shall fall therein : now all sinne of this kind , and consequently sinners , are abhorred of the lord , and therfore hee will punish them in letting them tumble into this deepe pit of strange women here , and hereafter without repentance into the bottomlesse pit of everlasting destruction : as long as the lord lookes for any fruit of any man , hee keepes him from this pit ; but such as notwithstanding all his watering , pruning , and dressing , will bring forth no fruit , with those the lord is angry , they shall fall into it . now as in a ladder , or any thing that hath steps to ascend and descend by , that stayer unto which another leads , must needs be higher than the rest ; so in sinne , that sinne unto which other lead , as to a punishment , must needs bee greater , and of an higher nature than the other : and therefore this sinne is a most grievous sinne . besides , the haynousnesse of this sinne appeares , because it layes wast the conscience more than other sinne , it quite breakes the peace thereof ; nay , it smothers and quenches grace . the schoolemen call other sinnes , habitudinem sensus , a dulling of the senses ; but this an extinction of grace : other sinnes blunt grace , and take off the edge , but this doth as it were quite extinguish it : it makes a gap in the heart , so that good cattell , good thoughts , and the motions of the spirit may runne out , and evill cattell , noysome lusts , and corrupt cogitations may enter in to possesse and dwell there , and therefore it is a grievous sinne . lastly the greatnesse of this sinne appeares , because it delights the body more than any other sinne doth ; and therefore the apostle in 1 cor. 6. draweth most of his arguments , to disswade the corinthians from the sinne of fornication , from the glory and honour of our bodies ; as that the bodie is not for fornication , but for the lord , vers . 13. and that our bodies are members of christ , vers . 15. the temples of the holy ghost , vers . 19. are bought with a price , vers . 20. and then concludes , therefore glorifie god in your bodies : and so in another place it is said , we ought to possesse our vessels in honour : now there can be no greater meanes to dishonour the vessels of our bodies , than to pollute them by this filthy sinne of fornication . secondly , the haynousnesse of this sinne will be the better seene if we consider the fearefull punishment of it , which because men are more afraid of the evill of punishment than of the evill of sinne , is therefore set downe to be the greater according to the greatnesse of the sinne it selfe : as may appeare by these two reasons : first , god himselfe takes the punishment hereof into his owne hand ; for so saith the apostle , heb. 13 4. wh●remongers and aulderers god will iudge : that god himselfe will bee the judge of all men , for the godly indeed it shall be best , because he is righteous and will render to them a crowne ; but for the wicked , it is a fearefullthing to fall into the hands of the living god. againe , god reserves such filthy persons for an heavy judgement ; according to that of peter , 2 pet. 2 9 , 10. the lord knoweth how to deliver the godly out of temptations , and to reserve the uniust unto the day of iudgment to be punished ; but chiefly them that walke in the lust of uncleannesse . and this is manifest in that fearefull and grievous iudgment hee brought upon the children of israel in the wildernesse , when as there fell in one day three and twenty thousand for the committing of this sinne . 1 cor. 10. 8 ; so god punished ruben for his sinne , in that hereby he lost his excellency , ge. 49. 4. and by losing this he lost three things which belonged to his birth-right as hee was the eldest ; first , the kingdome , which was given to iudah . secondly , the priest-hood , which levi had . thirdly the double portion , which his father bestowed on ioseph . further , sichem and ammon also for their filthinesse in this kinde were taken away suddenly : and how was david punished , though the deare childe of god , the sword shall never depart from thy house . &c. see also what grievous iudgments the lord threatens to them that shall commit this sin , prov. 5. 8 , 9 , 10 , 11. remove thy way farre from her ( meaning the strange woman , or harlot ) and come not nigh the doore of her house ; lest thou give thine honor unto others , and thy yeeres unto the cruell ; left strangers be filled with thy wealth , and thy labours be in the house of a stranger ; and thou mourne at the last , when thy flesh and thy body is consumed , &c. so againe , prov. 6. 33. who so committeth adultery , destroyeth his owne soule : and pro. 5. 5. her feet goe downe to death ; her steps take hold on hel : as who should say , there is no escaping death but by shunning her , if not death temporal , yet surely death eternall : nay , if this will not fright you , there is no escaping betweene hell and her . besides , as in that which is good , the more a man delights , the more comfort it will bring him ; according to that in pro. 3. 4. let not mercy and truth forsake thee ; so shalt thou find favour and good understanding in the sight of god and man : so on the contrary , those sinnes wherein ae man most delights bring greatest punishment unto him as you may see in the punishment of babylon , revel . 8. 7 , where it is said , how much she hath glorified her selfe and lived deliciously , so much torment and sorrow give her . thus then yee see the grievousnesse of the punishment proves the sinne it selfe to be more haynous and fearfull . thirdly , the ha●nousnesse of this sinne will appeare , if we consider the danger therof , and difficulty to get out , when we are once fallen into it . the wise-man s●●h , prov. 23. 27. a w●o●e is a deepe ditch , and a strange woman is a narrow pi● . now as it is almost impossible for a man in a deep d●tch , or a narrow pit to get out without some helpe from another ; so is it altogether impossible for one that is fallen into this sinne of fornication , to free himselfe from it , without the speciall assistance of gods grace helping him thereto : and therefore it is said , prov 2. 19. none that goe unto her returne againe , neither take they hold of the paths of life : therefore also is , eccels . 7. 26. her heart said to he snares and nets , in respect of the entanglements wherewith shee intrappeth her followers ; and her hands to bee as bands , in respect of the difficulty to get loosed from . this sinne beso●ted salomon , the wisest among men , neverthelesseeven him did outlandish women cause to sinne , nehe. 13. 26. so also did it bewitch sampson , the strongest amongst men , one that was consecrated and set apart as holy unto god , even hee was overcome hereby , as wee may reade , iudg. 16. wee know by experience , as a man that is tumbling from the top of an hill , there is no staying for him till hee come unto the bottome ; so hee that hath once ventured upon this deepe pit , and beginnes to slide into it , there is no staying of him till hee bee utterly lost in the bottome thereof : or as a man in a quick-sand , the more hee stirres , the faster hee stickes in , and sinkes deeper ; so it is with him that is once overtaken with this filthy sinne , the more hee stirres in it the faster hee stickes , and harder will it bee for him to get out . therefore wee conclude this sinne is a most fearefull sinne , and hard to be overcome , or left off if once accustomed to the delight thereof . fourthly , the haynousnesse of this sinne will be discovered , if wee consider the deceitfulnesse of it : it doth so bewitch us , that we will hardly be perswaded that it is a sinne ; now if wee will not beleeve itto bee a sinne , much lesse will wee bee brought to leave the sweetnesse of it , to forsake the pleasure wee finde in it . besides , the devill , that old serpent , hee comes and tells it is either no sinne at all , or else but a small sinne , and may be easily left ; wee may turne from it when wee please ; and so he dandles us till we grow to such an height , as wee become insensible and hardned in it . here therefore i will lay downe the deceits that satan useth to beguile us in this sinne , which being detected , we may the easilier shunne and avoyd this detestable and bewitching uncleannesse . the first deceit wherewith satan useth to beguile us , is , hope of repentance ; wee thinke wee can repent when wee list , that that is in our owne power , for god will upon any of our prayers bee heard of us ; heaven gate will bee open at first knocke ; and therefore i'lecommit this sinne to day , and to morrow betake my selfe to my prayers , and all shall be well . but beware of this , lest you be deceived , god will not be mocked ; if you will sinne to day , perhaps you shall not live to repent till to morrow ; or suppose thou dost live , yet he that is unfit to day , will be more unfit to morrow : god cannot endure a man that will fall into the same sinne againe and againe , for he stiles it , deut. 29. 19. adding drunkennesse to thirst ; thatis , never leave drinking till wee bee athirst againe ; that which should extinguish and abate our thirst , is made the meanes to increase and enflame it : now what punishment followes such as doe so , you read in the next verse , and 't is a fearefull punishment ; the lord will not spare him , and then the anger of the lord and his jealousie shall smoke against that man , and all the curses that are written in this booke shall lye upon him , and the lord shall blot out his name from under heaven : who is there among you that would not bee terrified at this sentence ? surely his heart is of adamant , nothing can pierce it , if this doth not : 't is a fearefull thing to fall into the hands of the living god : beware then of doing thus , goe not on in sinne upon hope to repent at your pleasure , lest before you thinke it time for your pleasureto doe it in , the hand of the lord be stretched out upon thee , and his jealousie smoke against thee , or one of ( if not all ) his curses light upon thee . a man would take it ill if his neighbour should wrong him to day , and as soone as he had done aske pardon , and yet wrong him againe the next day in the same kinde , and then aske pardon againe , and so the third , and fourth , and forward ; even so it is with god , we fall into this sinne to day , and perhaps at night begge pardon of him , yet to morrow commit the same sinne over againe , as if wee had asked leave to sinne the fr●er ; take heed of this , doe not blesse thy selfe in thy heart , saying , i shall have peace , or i shall repent when i list , for feare lest god presently blot out thy name from under heaven . againe , hope of after-repentance doth lead many men on to the commission of this sinne ; they hope they may repent before death , it is a great while till this come , therefore time enough to doethis in . but this god hath threatned you heard even now in the place above-mentioned , i pray consider of it . balaam his desire was but to dye the death of the righteous , therefore hee perished among gods enemies ; he desired it , and whilest hee remained onely desiring , without any labour to live the life of the righteous , god justly punished him with an utter overthrow : as hee did with those , esay 28. 15 , who said , wee have made a covenant with death , and with hell are wee at agreement ; when the overflowing scourge shall passe through , it shall not come unto us : these men thought all sure , nothing could come to hurt them , they are as well as any man ; for they had an agreement with hell and death , neither should the scourge meddle with them : but these were but their owne thoughts , they reckoned without their host , as we use to say ; for see what god saith to them , vers . 18. your covenant with death shall bee dis anulled , and your agreement with hell shall not stand ; when the overflowing scourge shall passe through , then yee shall be trodden downe by it : they might contrive , but hee would dispose ; though they did thinke all well , and hope for peace and quietnesse , yet hee would disanull their covenant , and breakc off their agreement , so that the overflowing scourge , that is , sudden destruction should take hold of them , and utterly confound them . ammon going to his brother absalom's feast , little thought to have beene so soone cut off ; sichem preparing himselfe for a wife , never thought of a funerall ; neither is it likely that korah and his company thought their tent-dores should be their graves ; i warrant you they hop'd for repentance , yet this sudden destruction tookeaway all possibility of repenting from them . godthreatneth such , ezek. 24. 13. because i have purged thee and thou wast not purged , thou shalt not be purged from thy filthinesse any more , till i have caused my fury to rest upon thee . and indeed wee cannot repent unlesse god sends his spirit into our hearts , and hee will not send his spirit into such an heart as hath filthinesse in it : will any man put liquor into a glasse where toads and spiders are ? much lesse will gods spirit come into an heart that is uncleane . besides , such a man as is not purged from his uncleannesse , of himselfe is most indisposed to repentance ; hee is without feeling , as it is ephes. 4. 19. who being past feeling , have given themselves over unto lasciviousnesse , to worke all uncleannesse with greedinesse : now such a man as hath no sense of his misery , that cannot feele his wretc●ed condition , but is insensible of his corruption , hee can never repent ; for as the apostle saith , 2 pet. 2. 14. hee cannot cease from sinne : and where there is not leaving off , and forsaking to sin , there can never be any true repentance . lastly , god refuseth such a man , hee will not endure to heare him if hee should begge repentance at his hands ; and the reason is , because hee cannot beg it in sincerity ; for true repentance argues a turning from , and loathing of all sinne : and therefore such a purpose as men use to have in the time of extremity , while the crosse is on them , that they will forsake sinne , that they will not doe such and such a thing , this i say , will not serve the turne , it is not sufficient ; though they should mourne and seeme to repent , yet god will not accept it , for the very beasts may doe as much ; as it is said , therefore shall the land mourne , and every one that dwelleth therein shall languish , with the beasts of the field , and with the fowles of heaven , &c. hos. 4. 3. the second deceit , wherewithall satan useth to deceive men , is , present impunitie : he labours to perswade us , because wee are not presently punished , therefore god sees it not , or will not punish it at all , and therefore will goe on in our sinne , and delight to wallow still in our pollutions , according to that of the preacher , eccles. 8. 11. because sentence against an evill worke is not executed speedily , therefore the hearts of the sonnes of men is fully set in them to doe evill . against this deceit of satan , to prevent it lest wee should bee overtaken thereby , letus remember these following considerations : consider first , that though execution bee not presently done , yet punishments are every where threatned , and gods threatning is as good as payment ; his word is sure , and one tittle of it shall not fall to the ground unfulfilled : and when god beginnes to punish , he will make an end ; as it is said , 1 sam. 3. 12. in that day i will performe against eli all things which i have spoken concerning his house ; when i beginne , i will also make an end : if he strike once , he need not to strike any more , his blowes are sure , when hee strikes , hee never misses , his arrowes kill at first shooting . consider secondly , that either a sudden judgement shall overtake them , and so confound them in an instant ; or if it be delayed , then the feare it should light upon them , quite takes away the sweetnesse of the sinne they commit , and so makes the sinne it selfe a vexation and pu●ishment to them ; or else lastly , if god suffers them to runne on in sinne securely , and without all feare or remorse , he beares wi●h them but that he may make his power knowne , and eminent , by bringing a greater judgement on them at the last : as the apostle saith , rom. 9. 22. what if god , willing to shew his wrath , and to make his power knowne , endured w●th much long-suffering , the vessels of wrath fitted to destruction : there is a time that the wicked must bee fitting , and be a preparing for their destruction ; which once come , let them bee sure afterward god will manifest his power , will compensate his much long-suffering with the greatnesse of the judgement hee brings on them : now it is a fearefull thing , and a dangerous case , when god suffers a man thus to grow and thrive in his sinne , that so his judgement may be the greater . consider thirdly , that such goe on in their sin which hope to escape ; because they are not presently punished , they abuse the patience and long-suffering of god : now the manifestation of gods attributes , is his name ; and who so abuse them , take his name in vaine ; and you know , god will not hold him guiltlesse that taketh his name in vaine . let such then as thus abuse the patience of god , thinke not that they shall escape the judgement of god , but remember to take into consideration that place of the apostle , rom. 2. 4 , 5 , 6. where it is said , despisest thou , o man , the riches of his goodnesse , and forbearance , and long-suffering , not knowing that the goodnesse of god leadeth thee to repentance ? but after thy hardnesse and impenitent heart treasurest up unto thy selfe wrath against the day of wrath , and revelation of the righteous judgement of god ; who will render unto every man according to his deeds . hee shall assuredly pay for every day and houre that hee shall continue in his sinne ; god takes account of every minute , and will , when he beginnes to render vengeance , repay it to the utmost farthing ; every moment addes one drop unto the vials of his wrath , and when that is full , it shall be powred out upon them . see this in the church of thyatira , rev. 2. 21 , 22. i gave her space to repent of her fornication , and shee repented not ; behold , i will cast her into a bed , and them that commit adultery with her , into great tribulation , except they repent of their de●ds : because shee did not repent while shee had time , therefore shee shall have great tribulation : let us consider then the fearefulnesse of despising gods patienc● and long-suffering , and not thinke ourselves in a good co●dition , because wee goe unpu●ish●d , but rath●r let his long-suffering and goodnesse lead us to repentance , while he gives us space to repent in . the third deceit , whereby satan beguiles men , is , present sweetnesse in sinne , the delight wee take in the acting of this sinne ; there is a kind of bewitching pleasure in it , that steales away our hearts from holinesse and purity , to defile them with filthinesse and uncleannesse , for if wee give never so little way to the pleasure and sweetnesse thereof , it will bring us presently to the acting of it . but for answer unto this , and to prevent being besotted with this delight and sweetnesse in sinne , take notice of these ensuing considerations . first , hee that denies himselfe in this sweetnesse and delight , shall not lose thereby , he shall be nothing prejudiced thereby , but shall find a greater sweetnesse , and of a farre more excellent kinde , a sweetnesse in the remission of his sinnes , and reconciliation unto iesus christ , a sweetnesse in the being freed and eased in the burthen of his sinnes and corruptions . but some man here will be ready to say , it is not so easie a thing to restraine ones lusts ; it is a matter of great difficulty and consequence , and of more paines and tro●ble than you spe●●e of ; why then doe you bid us deny our selves in this sweetnesse of sinne . to this i a●swer ; indeed it is true , it is hard at first to be overcome and brough● in subjection , yet in an h●art that is truly humbled , it may b● mortified ; and if it once come to that , then it will bee easie to moderate it , and bring it und●r our command . secondly , consider what christ saith , mat. 8. 18 , it is better for thee to enter into life halt and maimed , rather than having two hands , or two feet , to bee cast into everlasting fire : and indeed , how much better were it for us if wee would cut off this right hand , or right eye of delight and pleasure in sinne , and cast it from us , that so wee might goe to heaven , than having pleasure here in this life for a season , to bee cast into everlasting fire , to have our part and portion with the devill and his angels : which we shall be sure to have , if wee forsake not this filt●y sinne of lust and uncleannesse ; for the apostle saith it often , and that peremptorily without exception , in many of his epistles , that no adulterer , whoremonger , formcator , or uncleane person , &c. shall enter into the kingdome of ged . thirdly , consider the more sweetnesse and delight we take in this sinne , the greater anguish and torment we shall finde in the renewing of our hearts , and the more difficult it will be for us to leave it : besides , it is a dangerous thing to take our sweetnesse fully , for then perhaps we may be so besotted therewith , as we shall hardly rellish any thing else , especially the contrary vertue , which will seeme ●ery bi●ter and distastefull unto us . and therefore let us be persw●ded not to adhere too much to the swee●nesse and delight that we finde present in the acting of this sin , lest we become so bewitched with it , as we never beable to forsake it . the fourth deceit , which satan useth to beguile men withall , is , the falsnesse of the common opinion of most men , and cunning delusion of our carnall reason , unto which it seemes either no sinne at all , or else so little as it ne●d not any great adoe be made about it : most men think this sin of fornication but a trick of youth , whose blood heated with intemperance , must have somthing to allay its lust on . now these two bee incompetent judges , both common opinion and carnall reason , they are altogether unfit to judge of the notoriousnesse of this sin , but let us bring it to the ballance of the sanctuary , and then we shall see the just weight of it , we shall see it in its proper filthinesse and native uglinesse . no man that is guilty of it can discern its depravity , for the very conscience is defiled by it : now the conscience is as it were the very glasse of the soule , and if the glasse be defiled , how can we see the spots in the soule ? and if these bee not to be discovered , then nothing is left whereby to judge aright of it ; and therefore we must needs be deceived in the perceiving the filthinesse and haynousnesse thereof . let us therfore betake our selves to the scripture , which will shew it truly in its proper colors , & then if we use the meanes , god wil assuredly send his spirit to enlighten us . when iudas had but a glimpfe of this light opened unto him , how great thinke yee , seemed that sinne to him , which before he durst commit boldly for thirty peeces of silver , yet now it drives him to desperation and present hanging himselfe . wee must pray therefore for the spirit to enlighten us , that so wee may see the filthinesse of this sinne , and be no more deceived by it , as if it were either but a small sinne , or hardly any at all , as many men thinke , and our carnall reason would perswade us unto . the fifth and last deceit , whereby our cunning adversary , the devill , labours to beguile us withall , is , hope of secrecie : men commit this in private , no spectators , no secretaries shall be intrusted therewith , the innermost closets , and most retired roomes , are the places destinated for this worke , and the time commonly is the most obscure and blackest season , the night ; and indeed not unfitly , for it is a deed of darknesse : yet let all such as be guilty hereof , let them lay to heart these following considerations : consider first , though they be never so private and secret in it , yet god sees it ; they cannot shut out his eyes , though they may the light of the sunne ; hee knowes it , and then it shall be revealed : that which is said of almes , mat. 6. 4. may very truly bee said of this , thy father which seeth in secret , himselfe shall reward thee openly : so , god that seeth thy secret adultery or fornication , he will reward it , he will punish it openly . see i● for exam●le in davids adultery with bathsheba , 2 sam. 12. 10 , 11 , 12. there the lord saith , because thou hast despised mee , and hast taken the wife of vriah the hittite , to be thy wife ; behold , i will raise up evill against thee out of thine owne house , and i will take thy wives before thine eyes and give them unto thy neighbour , and hee shall lye with thy wives in the sight of this sunne ; for thou d ddest it secretly , but i will doe this thing before all israel , and before the sunne . see the justice of god in punishing ; because david did it secretly , and used all manner of meanes to conceale it , as making vriah drunke , and then sending him to his wife to lye with her , that so it might bee hidden , yet god with-held him from her , and so brought it about that david had no way to cover his sinne ; therefore also because david laboured to keepe it close and secret from all men , hee will make his punishment publike and manifest to all israell : againe , god saith , because thou hast despised me , &c. whence observe , in this secret committing of sin , a man doth despise god in a more especiall manner ; for hee feares more the sight of men than the sight of god , in that hee labours to conceale and hide it from the eyes of men , but cares not though god looke on , as if hee either would say nothing , or regarded not at all his sinne : but god hath said , them that honour mee , i will honour ; and they that despise me , shall be lightly esteemed : that is , they shall be despised . consider secondly , the divers and manifold wayes god hath to reveale it , though men bee never so close and secret , and useall possible meanes to hide their sinne , as faire outward civility , a seeming to hate such 2 filthy notorious wickednesse , or any thing else an hypocriticall heart can invent , yet god hath su●dry wayes to detect their filthinesse , and lay open their hypocrisie : as first , by sensible things , when there is no person neere to see it , yet the v●ry birds and beasts have revealed it : secondly , hee gives them up to a reprobate sense ; and then in the end , though they have long lyen in it unseene and ansuspected , at last they become sh●melesi● , and so lye open to every mans discovery : thirdly , he can make any man living to reveale his owne sinne , as we see in iudas , though all the time he was working his wickednesse hee had carried the businesse close enough , yet in the conclusion , when hee had brought the businesse to passe , and in all probability it being now finished , should never bee concealed , even then he must confesse it , he must tell it every body : in like manner , it will be our case , though wee keep our filthinesse never so private , yet god can make us in the end on our death-beds confesse it , though all our life before we have hidden it . consider thirdly , whosoever commits this filthy sinne of fornication , makes himselfe a vile , and a base person ; what ever he was before , though never so glorious , yet now he is but as a starre f●llen to the earth , as it is in the revelation . if a man bee godly , come what will come , there is nothing can make him base , nothing can obscure him ; though hell it selfe should labour to cast a darkenesse about him , yet it shall bee but as a foyle about a jewell , or a clo●d about the sunne , make him shine brighter and brighter : wee know a torch light in a darke night will shi●e brighter than if it were at noone-day ; even so a godly man , whatever happens unto him , whatever night of affi●ctions , crosses , or other disasters come upon him , yet hee will be the more illustrious , the moreclearer will hee shine in the midst thereof ; and the more crosses happen unto him , the more will his glory appeare : but on the other side , let a man be ungodly , whatever outward glory or pompe he may have , yet he is but a base and vile person , and so hee shall ever be esteemed of , even at the last , doe all the world what they can . see this in paul , who before he was converted , whilest he was a persecutor , was counted a pestilent fellow ; but now after conversion , when he became godly , he was highly esteemed as a chosen vessell of the lord : so on the contrary , the scribes and pharises were the onely men , who but they among the jewes , yet now how odious is their names , they stinke in all mens nostrils . therefore let us have a care how wee suffer our selves to lye in sinne , lest we become in like manner hated of every man ; and on the other side , let us get our selves to be godly , and then our names shall be as precious oyntment that sends forth a sweet savour into every bodies nostrils . and thus much for the deceits whereby satan deceives men ; we will now come to some uses . the first use that may be made hereof , is , to exhort all men to be carefull to cleanse themselves from this filthinesse and uncleannesse : and to this end let them never give god rest , but with incessant prayers still call on him , till they finde that they are cleansed , that they are out of this gall of bitternesse ; for as there is nothing that will bee so bitter and distastefull , nay terrible unto them , as this being lyable to the wrath of god due to them by reason of this sinne ; so shall they never finde any thing so sweet and pleasant , 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 rest without him ; now if a man have not this favour of god , but be without it , though he have never so many other blessings , as wealth , honours and preferrements , yet if an arrow come out of gods quiver , dipt in the venome of his wrath , bee it never so slight an affliction , it will wound deadly . see this in moses , who though the meekest man upon earth , and highly in gods favour , yet he for his impatiency had his crosse in that which he most desired , even in that he should not enter into the land of canaan . sinne conceiving must needs bring forth sorrow , and though it should faile in all other things , yet here it is true , he that so wes sin shal be sure to reap affliction ; this is the daughter , this is the fruit alwaies of such a motherbeware therfore how you take pains to serve sin , for he that does so , shall be sure to have for his wages sorrow and afflictions , nay death it self , as the apostle saith , the wages of sinne is death . a sinnefull man , one that is guilty of this sinne or any other , is like a malefactor that hath already suffered the sentence of condemnation to passe upon him , and thereby is lyable to punishment when ever it shall please the judge to send a warrant , he may be called to execution every houre , unlesse in the meane time he hath sued forth his pardon ; even so it is with the sinner , he is subiect to the wrath of god , when ever god shall please to send forth his warrant against him , he must be brought to execution , he hath no assurance , no power of resistance till hee hath got his pardon . therefore let every oae of us labour to procure our pardons in and by iesus christ , that so wee may not thus lye open to the wrath of god which will consume us when ever he shal but please to say the word in an instant . but some man will be ready to say , what needes all this ? i am strong and well , in good and perfect health , is it likely the evill day is neere me ? no surely , i will therefore goe on still in my sinne ; what need i repentance , that am so well in all things ? to this i answer , though thou beest never so well in strength and health of body , yet if god hides himselfe , if hee turnes but away his face from thee , thou shalt finde the matter changed ; where and when he is pleased but to turne himselfe , he turnes with him al things upside downe on a sudden . see this in those two hundred & fifty men of the company of korab , they thought themselves well and safe , else thinke ye they would have tooke censers and offered unto the lord , but see how in an instant , fire came out from god and consumed them . so also nadab and abihu , no sooner had they taken strange fire to offer unto the lord , but straight the iudgmēt light upon them ; for it is said , and there went out fire from the lord and devoured them , and they dyed before the lord , levit. 10. 2 they were presently consumed even in the places where they stood : in like manner it will be our case if we commit sinne , god may , if he bee so pleased to deale with vs , consume us as soone as ever we have done it , nay in the very manner , it is his mercy that wee are spared . but some man will say againe , there have many men escaped unpunished , they have gone free for any thing i could ever see , why may not i escape also as well as they ? to this i answer , gods decree concerning salvation and damnation must be admired at , not pryed into : what though god in his mercy hath saved others , must he also therefore save thee , that wilt not repent , but pres●mest on his mercies ? he cals sometimes those which have beene many degrees worse than others , whom he hath passed by , and that to shew his power of the potter over the pot-sheard : but what is this to thee ? looke thou to thy selfe ; use the meanes , come unto him by true repentance , and cleanse thy selfe from thy filthinesse , and thou shalt bee sure to finde mercy . the second use to bee made hereof , shall bee to perswade every one , not onely to cease from the act of so filthy a sinne , but also to motifie these corruptions , which are the source and fountaine from whence these all uncleane actions come : there may bee a restraining of our lusts and corruptions , but it is but for a time , it will breake forth againe ; or perhaps there may bee an abhorrency and contrariety of one mans nature from this sinne , but this is not out of any hatred to the sinne it selfe , but a forbearance of the act , because his nature cannot abide it , or for some other by-respect , as credit and reputation amongst men ; but this is not to mortifie them : for mortification is then true and perfect , when there is a contrary life ; that is , when a man that before was unchaste , now if his lusts bee mortified , he lives quite contrary to that , and is now wholly chaste and undefiled : now this cannot rightly be said to be in a man where there is but onely a restraint of his lusts . as in a tree , it is in vaine to cut off the top-boughs , so to kill it ; unlesse the roots be plucked up , it will grow againe ; therefore men beginne at the root to stub up the tree : so it it is with sinne , lost is the labour that strives to keepe it in and restraine it , thinking so to kill i● , there is no other way to doe it but by mortification , by rooting it up out of the heart , not suffering it the●e to have the least roome or place ; for if it be but r●strained , at one time or other it will grow againe to full strength . and that this may the better bee dispatched , let us examine and try our selves by these rules and markes . first , examine your selves and see whether there be 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 sinne , for if it be not , but is changed but by peece-meale , some of it being reserved for the darling sinne , then it is not true mortification ; which is alwayes a killing , and bringing under subjection , all lust and conc●piscence . therfore see , first , whether thy heart be throughly wounded with sinne , whether thou dost grieve for all sinne as well as for some partic●lar sinne of profit and pleasure . then secondly , if thou beest thus wounded , see whether thou longest for nothing so much as pardon in christ : a condemned person desires nothing , delights in nothing but in the newes of a pardon ; as other things are not at all welcome unto him , a pardon is all that can be comfortable unto him ; so thou , if thou beest truly wounded for thy sinne , wilt desire and wish for nothing but a pardon ; the remission of thy sinnes in jesus christ will more comfort thee than all the world beside . and lastly , if a pardon be granted , see , is there a love and a delight in christ ? is he the only joy and comfort of thy soule ? then well is thy case , thou art in a good estate ; thou maist bee certaine the roots of thy lusts are plucked up , and then the branches must needs dye . secondly , examine your selves and see whether out of a loathing and hate of this sinne you be able to judge aright of it , to perceive it in its filthy colours , and loathsome pollutions : all the time a man lyes in a sinne , hee will have such a mist cast before his eyes , that hee cannot see it perfectly , but dimly , as it were by a small light , which will not lay open all the spots and blemishes thereof . to explaine this , i will use this similitude ; a man that lives continually in an house where a bad smell is , he perceives not the ill savour , it is all one to him as though it were pure and sweet ayre ; but one that comes in out of the fresh ayre , he smels it presently , to him it is exceeding offensive : even so it is with sinne , an unregenerate man that is used to it , hath long lived in it , and perhaps never knew any other , to him it is naturall , he perceives not the filthinesse thereof ; it is as good to him as the purest action in the world ; and why ? because hee is accustomed unto it : now custome , you know , is another nature : but let a regenerate man fall to commit the same sinne , why he is troubled , he is perplexed , he cannot be quiet , nor can he finde any rest in it , 't is unusuall to him , and therefore he is disturbed at it . and indeed it is a good sign of a righteous soule to be vexed at sinne ; ye may see it in lot , of whom it is said , 2 pet. 2. 8. that rightious man dwelling among them , in seeing and hearing , vexed his righteous soule from day to day with their unlawfull deeds . try your selves therefore by this marke , and see whether you can brooke sinne well enough , or be vexed and disturbed at the com●itting of ●t . thirdly , examine your s●lves , and see whether your abstaining and keeping your selves from the acting of this sinne be generall and constant , or respecting some places or persons , and but for a short space : this is an effect of the former ; for hee that hates a thing , hates every thing that belongs unto it , and that continually : this is a sure marke and never failes . yee may see it in other things ; a dove is afraid of any feather that hath beene an hawkes , it brings a great deale of terror unto her , almost as much as if the hawke her selfe were there ; such a native dread is implanted in the poore dove , as it detests and abhorres the very sight of a feather ; so the godly man that hath once conceived a detestation against his lusts , endures not any thing that belongs to them , that comes from them . he that hates a serpent , cannot abide the skin , though it be never so finely speckled ; so , true hatred unto sinne , cannot endure motion or inclination unto it , though it bring never so faire pretences and shewes , it suffers not the least sparke to kindle or increase , as wanton speeches , lascivious lookes , &c. a sore that is healed at the bottome , is not easily hurt again , wheras if it be but skinned at top it is never the better , for in a little time it will breake forth againe , and be worse than ever : a bone broken and well set againe , is stronger than it was before : so a man that hath once slipped into this sinne , and is got out of it againe , shall finde his strength to bee encreased , and himselfe more enabled to resist that temptation than ever he was . but some man will say , i read of some of the saints that have fallen into this sinne , and that grievously , why then may not the deare children of god fall againe into it ? to this i answer , indeed it is possible , for we find it in the scripture of david and salomon , that they fell ; nay more , it hath many times so come to passe that they have fallen grievously , as in them before mentioned , and many others ; yet as wee read of their falls , so we read of their recovery out of it , they did not continue in it . here therefore i will set downe the meanes against it : and they shall be , first , for such as have long lyen in this sinne , perhaps 20 , perhaps 40 , or more yeares ; let such , i say , observe these rules following : first , let them labour to get an humble heart in the sight of this grievous sinne , let them bee cast downe with griefe and sorrow for so haynous a sinne , that they have offended so good and gracious a god , one that is of so pure eyes that he can endure no uncleane thing . it was the practice of the holy apostle saint paul , he was so farre humbled , that hee confessed himselfe to be the chiefest of all sinners ; and what could he say more ? so also the prodigall , luk. 15. when hee came to see himselfe , and to looke upon his owne condition , was so farre from being puffed up , that hee was content to stile himselfe no better than his fathers servant : in like manner doethou , thinke thy selfe the worst of men , and greatest sinner upon earth , and that god hath beene infinitly merciful unto thee , that hath not cut thee off in thy sinne , though thou so long continuedst in it unrepentant . secondly , labour to bring thy heart to so good a passe , that thou maist love god exceedingly , who hath forgiven thee so great a sinner . it is sayd of the woman in the gospell , to whom much was forgiven , that shee loved much : a great deale is forgiven thee , beyond what thy deserts are , doe thou therefore so too : love much , love christ that hath beene a mediatour to procure this thy sinne e o be forgiven ; love god much , who hath beene so mercifull as to grant thee pardon and remission of sinnes for christ thy saviours sake . thirdly , take heed lest satan beguile thee , and bring thee into the ●ame sinne againe : you know what saint peter saith , 2 pet. 5. 8. where he exhorteth the brethren to be sober and v●gilant , from no other reason but only this , because your adversary the devill , as a a roaring lion walketh about seeking whom hee may devoure : the same shall be my argument of perswasion unto all of you , to beware of the divell , to looke to your selves , lest hee should deceive you , and entice you into the same sinne againe . secondly , for those that are guilty of this sinne still , but would faine be rid of the sore burthen which lyes heavy upon their consciences ; let them use these helpes : first , labour to get assurance of the pardon and forgivenesse of it : no man can be assured of the love of christ , till he be assured of his love and favour in the free pardoning and remission of his sinnes : for how can a man have peace and quietnesse without this , hee is still in feare of gods wrath and vengeance to light upon him , and where there is such a seare and dread , it is not likely there should bee any love . and therefore in rhe first place get thy sinnes pardoned . secondly , labour to have a sense and feeling of thy sinne ; this is a chiefe thing to be obtained ; for where there is no sense , there cannot be any remorse or sorrow for sinne , without which there can be no turning from sinne , much lesse any hatred and detestation of it . now this sense and feeling is wrought in us by gods spirit , and therefore thou must goe to god by true and hearty prayer , that hee would bee pleased to illuminate thee by his spirit , that so thou maist see the miserable and wretched condition thou art in by reason of this sinne . thirdly , lay hold on the promises , and apply them to thy selfe , make them thine owne ; for whatsoever a mans sinnes bee , if hee can come to thirst after pardon , to desire that before other things in a right way , and to a right end , then hee may be sure he hath the promises belonging unto him : if he will take them , they are his owne ; christ is his , if he will take him , onely he must take him aright , as well to be his lord , as his redeemer : his lord , to governe and rule him by his lawes and commandements , as well as his redeemer , to save him by the merit of his death and passion . christ offers himselfe to him , revel . 22 17. saying , let him that is athirst , come ; and whosoever will , let him take the waters of life freely : and what greater love can christ shew , than to set himselfe out for all to take him , and that freely too ? in the dayes of his flesh , who had more good by him than the publicans and sinners ? them he called , them he saved : the poore diseased wretches , how ready was hee to heale them ? even so he is still , hee is every whit as ready to save thee , to heale thee , as he was them , if thou wilt come unto him , and endevour to lay hold on him . to neglect christ thus offered unto thee , is to trample under foot the sonne of god , and to count the blond of the covenant an unholy thing , heb. 10. 29. now what thinke ye shall be done unto such ? read that place , and you shall finde , that a much sorer punishment than death without mercy they are worthy of , and are likely to undergoe . you read what was done to those that despised the invitation of the king to his marriage-feast , matth. 22. 7. when the king beard thereof hee was wroth , and sent forth his armies , and destroyed those murtherers , and burnt up their city : in like manner will hee deale with thee ; if thou despisest the offer of his gracious promises now made to thee , hee will account thee but as a murtherer , and will destroy both the● and thy city ; that is , all that belongs unto thee . take heed therefore that thou now layest hold on his promises , and makest them thine owne . fourthly , use abstinencie and fasting , for thereby thou mayst get the mastery over thy sinne ; give it altogether peremptory denials , suffer it not to delight thee in the least cogitation and tickling conceit : it will be easie to abstaine feom it , when the deniall is peremptory ; if we cannot put out a sparke , how shall we put out a flame ? if wee get not the mastery over the first motion to sinne , much lesse shall wee be able to overcome it when it is brought to maturity in action : sinne is like the water , give it the least way and we cannot stay it , runne it will in despight of us : and as a streame riseth by little and little , one showre encreasing it , and another making it somewhat bigger ; so sinne riseth by degrees . iam. 1. 14 , 15. it is said , but every man is tempted , when he is drawne away of his owne lust and enticed . then when lust hath conceived , it bringeth forth sinne ; and sinne , when it is finished , bringeth forth death : where observe three degrees in sinne ; first , temptation ; secondly , conception ; and thirdly , perturbation , or bringing forth : so also hebr. 3. it is said of the israelites , that lust in them brought forth hardnesse of heart . beware therefore of the beginnings and occasions of sinne , and accustome thy selfe to use abstinence , thereby to master thy lust . fifthly , another helpe may be to resolve against it , to make vowes and covenants with out selves not to fall into any occasion that might bee an allurement unto it : let us binde our selves from things indifferent at first , and then afterward from the unlawfull temptations . and that wee may doe it the more easily , let us make our vowes for a certaine time , at first but for a little while , afterward for a longer season , and then at last , when we have more strength , for ever . but some man will here be ready to object and say , i finde my selfe exceeding weake and unable to keepe such vowes and covenants ; what shall i doe then , who shall be in danger every day to breake them , and so be guilty of a double sinne ? to this i answer , if our frailty herein were a sufficient argument , then would there bee no vowes at all : what though thou beest weake and fraile , and so subject to breake thy promises in this kinde , yet remember that they are gods ordinances , and hee will put to his helping hand to enable thee , hee will blesse and prosper what ever thou dost vow or promise this way , as an ordinance that hee hath commanded . againe , as thou seest thy selfe more weake , and subject to infringe those vowes , so bee sure to use the greater care and diligence to keepe them , be so much the more vigilant to avoyd all occasions that might tempt thee to breake them . sixthly , another helpe may be , to proportion the remedie to the disease ; as thy lusts are greater , so use greater abstinence , make stronger vowes against them . as in a place where the tide beats strongly , there the banke must bee stronger ; so where the current and tide of thy lusts runne more forceably , there resist them with greater strength , keepe the banke good , repaire it by new renewals of thy graces in thee , make new covenants against it : there is no man with one thousand , would meet his enemy with two thousand ; so doe thou , get as much strength to resist , as thy lusts have power to attempt thee . seventhly , turne your delights to god and heavenly things ; whereas you have long beene given to earthly mindednesse , now beginne to set your minde on heavenly things : there is no true mortification that is onely privative , it must be also positive ; a man cannot leave his earthly mindednesse , but he must presently be heavenly minded . to make this plaine by a comparison ; a man cannot empty a vessell of water , but ayre presently will come in its place : so a man can no sooner be cleansed from corruption , but grace will immediately enter and take possession of his heart ; as salomon saith , prov. 2. 10 , 11. wisdome entreth into thine heart and knowledge is pleasant unto thy soule : descretion shall preserve thee , understanding shall keepe thee , &c. lastly , the last and greatest help will be , to labor by prayer : god would have thee know that it is his gift : pray therefore that christ would baptize thee with the holy ghost and with fire : that the holy ghost may like fire heat the faculties of the soule , to inflame our love to god : for as our love to god is stronger , so our love to holy things will be more earnest , and consequently our hate to unholy things more strong and perfect : the heart thus inflamed is turned quite another way ; it doth so mollifie the heart more and more , making it capable of a deeper impression from the love of god. hence it is that the spirit is compared to wine , because as wine heateth us within , and maketh us more vigorous and lively : so doth the spirit heat us with the love of god , and make us more apt to good workes : now as when a man comes nigh to any towne , he goes further from another ; so when the spirit carries us nigh to god , it carries us further from our lusts . christ by the prophet is said mal. 3. 2. to be like a refiners fire , and like fullers sope ; now as there is no way to refine silver but by fire , and no way to purge and get out a staine but by sope ; so there is no way to cleanse ones selfe from lusts , to mortifie them , but by the spirit : take ye therefore the apostles counsell , act. 4. 38. repent , and be baptized every one of you , in the name of iesus christ , for the remission of sins , and ye shall receiue the gift of the holy ghost : let us wait for it , and we shall be sure to have it , and when we once have got it , we shall finde as evident a change , as the apostles did when the holy ghost in the forme of cloven tongues came upon them , as ye may read in the same chapter . and therefore also when we finde weakenesse in our hearts , let us know that wee have not beene so fully baptized with the holy ghost , as we may be ; according to that of the apostle , 2 tim. 1. 7. god hath not given us the spirit of feare , but of power , &c. when the spirit is powerfull ● us it will inflame us with the love of god , it keeps men in sobriety . therefore art thou weake ? art thou cold in holy performances ? labour to bee baptised with the holy ghost more fully : iohn was compassed about with the spirit as with a garment , rev. 1. 10. so should we be , for without this we are but naked : god kept abimeleech from sin , so he will keepe us if we have his spirit : and david was bound in the bond of the spirit , now the spirit is like a bond for two causes : first , every bond must be without us , and so is gods spirit , it is his and not ours within us : secondly , every bond keeps the thing that is bound in ; and so doth gods spirit , it restraines us , it keeps us in when as otherwise wee would runne into all excesse of riot . and therefore let us pray heartily and labour earnestly to be baptized with the holy ghost . how to mortifie uncleannes . colossians 3. 5. mortifie therefore your members which are upon the earth : fornication , vncleannesse , inordinate affection , evill concupiscence , and covetousnesse , which is idolatry . having handled the doctrine of mortification in generall , as also come to some particulars , namely , that of fornication ; it now remaineth that in the next place , following the method and order of the apostle , i come to the next particular sinne named in the text , vncleannesse : and because these two sinnes doe in many things coincidere , and differ not greatly in any thing that i can set downe as meanes to prevent them , for what hath beene said of the one may serve for the other ; therefore i shall be the briefer in this , and may p●rchance make use of some of the things spoken formerly in the discovering of the haynousnesse of fornication . the doctrine then that we shall at this time insist on , is , that vncleannesse is one of the sinnes that are here to be mortified . this sinne of uncleannesse most interpreters make to be the sinne of onan , gen. 38. 9. and the haynousnesse thereof appeares , in that god was so displeased with him for it , that he slew him presently . besides , the grievousnesse thereof is is manifest , in that throughout the whole booke of god wee finde not any name appropriated unto it , as if god could not give name bad enough , or would not vouchsafe it any , because men should not know it at all . but now particularly i will lay open the vilenesse of it , by these foure arguments . first , the haynousnesse of it appeares , because that it makes a man that is guilty of it , a man of death ; you may see it in the example of onan , gen. 38. 9. before mentioned , god cut him off presently , hardly gave any space for repentance . where sudden judgement lights upon a man , it is a fearefull thing , and argues the greatnesse of gods displeasure against that sinne ; now where gods wrath is so exceedingly inflam'd against a sinne , we must needs conclude that sinne to bee very sinfull , and of an high nature . secondly , it is an unnaturall sinne : all sinne is so much the more haynous , as it is opposite to the nature of a man. wee read but of three sinnes against nature , whereof this is one ; namely , bestiality , sodomy , and this ; and therefore it must needs be of an high ranke , and consequently a most notorious vilde sinne . thirdly , the manner of it aggravates it exceedingly ; all things done against ones selfe , are the more hainous ; as selfe-murther is of an higher nature than murther of another ; and the reason is , because all creatures by nature seeke the preservation of themselves : in like manner , selfe-uncleannesse is a great aggravation unto it . fourthly and lastly , that sinne which is made the punishment of another , is ever the greater sinne ; now god hath made this sinne to be the punishment of all other sinnes , for after a man hath long continued in other sinnes , at last god gives him up to this sinne as to a punishment of the former : and therefore questionlesse it is a great and an haynous sinne . now since you have seene the haynousnesse of this sinne , in the next place i will shew you the manifold deceits of satan , whereby men are provoked to the commission of this filthy sinne . first , men doe goe on in the committing of this sinne , because they doe hope to repent afterwards . for answer of this , i say , that man who hath a will to sinne , doth harden himselfe more and more by sinne ; and this sinne of uncleannesse being a great sinne , it doth harden the heart the more , and doth the more indispose a man towards god. a man by common reason would thinke that great sinnes doe make the heart to be more sensible ; but indeed it doth not so , for it takes away the sense . great sinnes are a meanes to harden the heart , so that it cannot repent : prov. 2. 19. none that goe unto her returne againe , neither doe they take hold of the paths of life ; which is meant of repentance : for god doth not give repentance to this sinne , because it is a sinne so evident against the light of nature ; as ezech. 24. 16. sonne of man , behold , i take from thee the desire of thine eyes with a stroake , yet neither shalt thou mourne nor weepe , neither shall thy tcares runne downe : that is , if man will refuse the time of repentance which god doth offer unto him , when he would repent then god doth deny him : it is not in him that willeth , nor in him that runneth , but of god : god will have mercie upon whom hee will have mercie , rom. 9. 16. now to shew what repentance is : repentance is a change of the heart , whereby a man is become a new creature , having an inward affection to that which is good , and a loathing and detestation of that which is bad . to shew that repentance is the change of the heart , see how the prophet hosea , chapt. 7. 14. doth reprove the israelites for their howling on their beds , because their repentance was not from their hearts ; they did howle much , as it were , for their sinnes , but yet their repentance was not from the heart , and therfore nothing availeable to them . true repentance doth turne the disposition of the heart of a man another way then it went before . another meanes that satan useth to delude the hearts of men , and cause them to be set upon evill , is , because they doe not see the punishment due for sinne to be presently executed upon sinners : for answer of this ; in that god doth spare to punish sinne , no man hath cause to joy in it . god is mercifull , and doth heare many times a long while with men not to punish them for sinne , to see if they will returne unto him , and repent : but as long as man doth continue in any sinne without repentance , so long doth hee abuse gods patience every day and howre , rom. 2. 4. thinkest thou this , o man , and despisest thou the riches of his goodnesse , forbearance , and long-suffering , not knowing that the goodnesse of god leadeth thee to repentance : vers. 5. but after the hardnesse and impenitencie of heart , treasurest up wrath unto thy selfe against the day of wrath and revelation of the righteous judgement of god. another deceit that satan useth to provoke men unto this sinne , is , to judge of uncleannesse by common opinion ; that is , to weigh this sinne in a false ballance , and to looke upon it in a false glasse , and not to carry it to the ballance of the sanctuary of the lord , and therefore many times they esteeme great sinnes to be little sinnes , and little sinnes to be none at all ; when men doe thus mistake sinne , they judge of it otherwise than it is : as when bad company are together , they doeall allow and approve of sinne , and so evill words doe corrupt good manners ; and in their opinions doe make sinne to be no sinne at all ; not considering that place , titus 2. 14. that christ gave himselfe for us to redeeme us from all iniquitie , and to purifie unto himselfe a peculiar people , zealous of good workes . when a man hath committed sinne , his conscience is defiled , and so can no more judge of sinne aright , than one that would discerne of colours in a foule and soyled glasse ; but when the conscience is cleare , it sees things as they are , and so is able to judge of sinne by that rule by which our selves shall be judged at the last day : there is a sanctifying spirit , which if wee had , we should judge of sinne aright ; and the rule whereby we are to try sinne , is the written word of god. fourthly , satan useth to provoke men to this sinne , when they can commit it in secret , then will they bee bold to doeit : but consider , god sees in secret , and he will reward them openly : mat. 6. 4. give thine almes in secret , and thy father that is in secret will reward thee openly : now wee may judge by the rule of contrarieties , that if god doe see almes that are done in private , and will reward them openly , may not we thinke that he will doe the like of sinne : for so hee did by david , hee spared not him though he were his owne servant : 2 sam. 12. thou didst this sinne secretly , but i will doe this thing before all israel , and before the sunne . and thus they goe on boldly in this sinne , thinking they shall escape well enough if they can doe it secretly , and not bee seene of men ; but they in this despising of god , make god to despise them . consider , oh man , the many wayes god hath to reveale sinne that is committed in secret : eccles. 10. 20. curse not the king , no not in thy thought ; and curse not the rich , no not in thy bed-chamber ; for a bird of the ayre shall carry the voyce , and that which hath wings shall tell the matter . sinne that hath beene committed in secret , shall bee discovered by wayes that a man thought unpossible : evill men are as a glasse that is sodered together ; as soone as the sother is melted , the glasse doth fall in peeces : 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 discover their iniquities , so that they shall fall in peeces like a broken potsharde ; yea , perhaps the sinner himselfe shall confesse his sinne , as iudas did . the last deceit which satan doth use to provoke men unto this sinne , is with the present delight which they have unto it : to this i answer , as christ in mat. 5. 27. thou shalt not commit adulterie , for whosoever looketh upon a woman to lust after her , hath committed adultery already with her in his heart . if thy right eye offend thee , plucke it out and cast it from thee , for it is profitable that one of thy members should perish , and not that thy whole bodie should be cast into hell fire . therefore , i say , it were better for thee to leave thy delight , than to have thy soule damned in hell for ever : by leaving thy sinne thou dost not leave thy delight , for then thou hast a new heart , new desires and affections to delight in better things ; so that the forsaking of sinne is but a change of delight , and those sinnes which have the greater delight in them , shall have the greater torment , as doth appeare out of revel . 18. 7. concerning babylon , the more pleasure she had , the more should her torments and sorrowes be . thus have i dispatched , in briefe , this sinne of uncleannesse , insisting and inlarging onely some two or three of the deceits whereby the devill doth beguile the sonnes of men , and lead them captive to the commission of this slavish and abominable sinne ; for motives and helpes against it , i referre you to those i produced in the handling of fornication . finis . hovv to mortifie evill concvpiscence . colos. 3. 5. mortifie therefore your members which are upon the earth , fornication , uncleanenesse , inordinate affection , evill concupiscence , &c. now i should proceede to some application of this point , but because there is a third particular which hath much affinity with the two former , namely , fornication , and uncleanenesse , i will first speake of that which is here in my text , evill concupiscence . by concupiscence men doe understand a degree of this lust of uncleanenesse , and it is an evill inclination in the power of the soule . the doctrine is , this evill concupiscence is one of the sinnes which are likewise to be mortified ; wee had neede give a reason for it , because men will hardly be perswaded to thinke it a sinne , thus it was with the heathen , they thought there was no sinne in it . the first reason is , if concupiscence doe cleave unto a man , that is , evill inclinations which the soule by sinne is bent unto , then actuall sinne wil follow , which is the fruit of this concupiscence : it is as a sparke of fire , which being let alone , will grow greater and greater , and like a leven , though little at the first , yet doth it leven the whole lumpe , so that it doth produce the works of the flesh , and therefore it is to be mortified . the second reason is , although a man doe not fall into actuall sinne presently , after there is concupiscence in the heart , yet being unmortified , it hideth the sinne in a man , and so defiles him , and makes him proane to an evill disposition , and also to be abominable before god : therefore mortifie concupiscence before it come to have vigour and strength in thee . a man is said to be an evill man , when hee is distracted from good to evill , now evill concupiscence makes a man to be so . there are evill inclinations in a good man , and yet it is by way of antithesis , it is not his complexion and constitution to have them . now an evill man hath concupiscence , and the same is his complexion , and constitution so to be : therefore if evill concupiscence be not mortified , it makes a man to be bad , and in this regard wee ought to cleanse our selves from the pollution of this sinne . the third reason is , evill concupiscence being in a man , it doth marre all his good actions . to mingle water with wine , it makes the wine the worse ; to mingle drosse with silver , it makes the silver the more impure ; so evill concupiscence being in the soule of a man , it doth staine and blemish his good actions ; when the string of an instrument is out of tune ; then the musick doth jarre . a man that hath strong concupiscence in him , he will desire to come to the execution of the works of them , and so it will haue an influence to the effect , and will staine and blemish any good worke hee goes about ; so that evill concupiscence making a man to be evill , it doth blemish and staine all the good actions that man goes about , in that hee doth performe them either with vaine-glory or selfe respect . the fourth reason why evill concupiscence should be mortified , is , because that otherwise the commandements of god will be grievous unto us , 1. iohn 5. 3. for this is the love of god , that wee keepe his commaundements , and his commaundements are not grieuous . the commaundements of god are not onely to be kept of us , but so to be kept , that they may be delightfull unto us , psalm . 103. 1. blesse the lord o my soule , and all that is within me blesse his holy name : when concupiscence doth lye in the soule of a man , in its full vigour and strength unmortified , it doth draw in him a reluctance from good duties , as when a man doth will one thing that is good , and an evill inclination doth set upon him , then the commaundements of god will be grievous unto him , even as a man will be unwilling to carrie a burthen long . now i proceede to shew you three things observable in this word concupiscence : first , what the nature of it is . secondly , the sinfulnesse of it . thirdly , the operation or workes of it . first , for the better understanding what it is , know that in the soule of man there is a facility , secondly , there is an inclination , which doth adhere to the facultie , and thirdly there are actuall desires which flow from that inclination , by way of similitude , the better to conceive . first in the mouth there is a pallate , secondly , the desired humour , and thirdly the tast ; so in thesoule of man , first , there is the naturall affection , secondly , there is an inclination which is the tuneablenesse , or untuneablenesse of it , and thirdly , there is the desire , or actuall works of it . by concupiscence is meant , the evill inclination , and the fruits of the evill inclination , and by it the habituall concupiscence , from whence the actuall desires of evill will follow . rom. 6. 12. let not sinne raigne in your mortall bodies , that yee should obey it in the lust thereof . first there is a sinne , secondly , the lust of that sinne , and thirdly the obedience , that is consent to the sinne . there is a concupiscence that is naturall , and another that is morall . as there is a concupiscence that is bad , so is there another that is good , and a third that is neither good nor evill . there was in christ a desire to live , though it were gods will he should die , yet obeying , hee did not sinne . on fast dayes we are commanded so to doe , yet the desire to tast corporall food on such a day is not sinne . secondly , it doeth proceed from sinne , and one sinne doth beget another , iames 1. 15. concupiscence doth bring foorth sinne , rom. 6. 12. let not sinne raigne in your mortall bodies ( that is ) let not concupiscence : but to understand what the sinfulnesse of it is , know that sinne in speciall , is the transgression of the morall law , any facultie that is capable of a fault , it is sinne , that is the defect of it ; man shall bee subject to reason , and reason should cause him to submit himselfe unto the will of god. the morall law is a rule of action , not of habit . there is a double law , a law of action , and a law which we call that law , which god did stampe on the very creature . take an epistle , 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 stampe & a rule , and every observation from it , is an errour in it . if a man did al that is in him , usedhis best endevor to subdue his evil concupiscences , & yetcannot , yet it is not sufficient for him , every man hath , or ought to have strength in him , to rule his affections . if a master command his servant to goe and doe such athing , if the seruant goe and make himselfe drunke , and then goeth about it , and cannot bring it to passe , although hee doe his good will for to do it , he is not to be excused , because he did loose his abilitie through his owne default ; so we , god at the first did make us able for to subdue our lusts , but wee in adam having lost the ability of our first estates , and yet may recover strength againe , to subdue our lusts in christ the second adam , if wee doe it not , the fault is in our selves . now we proceed unto the third particular , to shew unto you what is the operation , and working of this evill concupiscence . it is an inordinate inclination , which doth cleave unto the faculties of the soule , and doth indispose a man to that which is good , and caries him on to that which is evill , and so long as it abides in the soule , it makes him fruitfull to doe evill , and barren to doe good , so that evill actions the fruites of evill inclinations doe arise from it , even as water from the sountaine , and sparkes from the fire . concupiscence doth conceive and bring forth sinne . there is a different worke of concupiscence in man that is evill , and a regenerate man ; in an evill man it hath dominion over him , so that all his actions and desires are sinnefull : in a good and holy man , there is concupiscence also , but it doth worke in him by way of rebellion , he beholdes it as a disease , and as an enemie unto him , and doth labour to mortifie it , he is enlightened by grace to see it as a disease , and therefore doth labour to cure it , more and more . an evill man thinkes it the best way for his happinesse , and that his chiefest good , doth consist in giving satisfaction to his concupiscences , and therefore doth labour to satisfie them , and not to cure them . true it is gods children , david , peter , solomon , & other holy men , have had concupiscences in them but yet were not domineered over by them ; so long as a man doth strive against evill concupiscences , against the motions and stirrings of them , and that his owne conscience can beare him witnesse , he doeth resist them in sincerity of heart , they shall never beare sway over him : take the best actions of a wicked man , the utmost end of them are to himselfe , and if the utmost end be bad , all hee doth must needes be bad , as for example . th' end that a husbandman doeth ayme at in tilling of the ground and sowing of his seed corne , is to have a good harvest , and if his harvest prove bad , then all his labour is lost , though the beginnings of a thing be good , yet if the utmost end of that thing be naught , all is bad ; so that th' end of all things in morall actions , doeth make the thing either good or bad : every wicked man doth seeke himselfe in all his actions , hee doth worshippe himselfe in the utmost ende of all his thoughts , so that all his actions , lusts , and desires , are evill continually . now i proceed to shew you how it is the apostle paul would have you to mortifie , here some thing is presented , and to shew you plainely what it is , it doth consist in these two particulars . first , the habituall concupiscence , and secondly , the inordinate lusts and desires that doe arise from it , one wee call habituall , and the other actuall . now the apostle would have the habituall concupiscence in nature weakened , and secondly , he would have the actes of the lust to be suppressed . now that it is the apostles meaning , that he would have them mortified and that which is to be mortified is sin , marke that place i did cite before , rom. 6. 12. let not sinne raigne in your mortall bodies . in these wordes are three things observable , first , there is a sinne , secondly , a lust to the sin , and thirdly obedience to the sin , thatis a wil to execute the desire of this lust . when the apostle saith , he would have thēmortified , he would have the heart to be clensed from the habitual custom of evil concupiscence , and secondly he would haue them so subdued , as not to obey them . that you may know the apostles meaning , and not to lay a straighter charge upon you , then the holy ghost doth aymeat he would have all these three to be mortified , the lust , the consent to the lust , and the act of ill . consider the nature of the things that are to bee mortified ; if you take the evill inclination , and compare it with the strength of the mind , in committing of any sin , they are all of the same nature , they differ but in degree , a lesser evill in the thought , before consent unto it is of the same nature as a greater , as it is in murther : hee that is angry with his brother unadvisedly , committeth a degree of murther ; so he that slandereth his brother by taking away of his good name , committeth a degree of murther , and is a sinne of the same nature , as if hee tooke away the life of his brother . so as in taking away the comfort of a mans life , it is a degree of murther , in as much as that man would take away the life of his brother if hee might ; so in lust , if a man desire to commit adultery with a woman , and cannot come to the execution of his will therein , to the committing of the actuall sinne , yet the adultery of the thoughts and affections , are degrees unto this sinne , and are of the same nature , as if he had committed the sin it selfe . the commandements say , thou shalt not covet thy neighbours wife , that is , in no degree at all to hurt her , or to wrong her . if all be of one nature , and differ in degree , then all are to be mortified . the same nature is in one drop of water that is in a whole sea , and the same nature in a sparke , as there is in a great fire ; if there be a right enmity betweene sinne and us , wee will abstaine from all sinne ; a man doth hate the very colours of his enemie , as toades and creatures that are poysonfull : if a man doe abstaine in sincerity from sinne , hee will abstaine from all sinne . the reason why men abstaine from any sinne , is either for love of themselves or of god ; if for love of thy selfe thou doest abstaine from sinne , thou wert as good commit all as some ; if for love of god , thou wilt abstaine from all sinnes , from little sinnes as well as great sinnes . here may a question be asked , why men doe abstaine from murther and idolatry ? the answere is , because god did forbid it ; and doth not god forbid also , thou shalt not lust : god that doth forbid the one , doth forbid the other ; and for thy further consideration , know the holy spirit of god doth hate every sinne , it doth abandon and hate that heart where these thoughts of lust are nourished . now the heart is the habitation and residence of the holy ghost , wherfore all sinnes are to be mortified , that the holy ghost may come and dwell there . the acts of mortification are chiefely these , the apostle would have us take paines with our hearts , men might doe much good unto themselves , would they but take paines to consider and ponder their their wayes , but when men are carried away with the desire of riches , vaine-glory , and other inconsiderations , no mervaile if it be thus with them : if they would but sit alone , meditate , and reflect their mindes upon what they should doe , it would be a great meanes to make them to alter their courses . the apostle when he would have them mortifie these lusts , hee would have them consider the meanes how to suppresse them , there be strong reasons in the word of god for them : let them search the grounds they have for the committing of those lusts , and it will be an effectuall meanes for the mortifying of them : if mens judgements were rectified to see their follies , they would change their courses , and turne the bent of their affections another way ; i should deliver many things unto you in this kinde concerning mortification , to let it be your care , that it may worke upon your inward affections , that you may make it profitable unto your owne soules , and that you doe let it not passe from you without doing you good . the word of god which you heare is not lost , it shall certainly doe you hurt if not good , it shall harden if it doe not soften : it is an ill signe if a tree doe not bud in the spring , but to see it without leaves in the winter is no wonder at all ; so for any to heare the word of god powerfully preached , and not to have good wrought on them by it ; they have great cause to feare their estates , it is this meditating and taking to heart , which is the first means i prescribe for mortification . we are said , secondly , to mortifie , when we suppresse and keepe downe those lusts , if wee keepe them backe from their courses , that they doe not bring forth the fruite of sinne : all actions when any sinne is executed , they tend to evill corruptions . if wee abstaine from the action of sinne , then it doth kill the very inclination . take any sinne that a man is naturally enclined unto ; whether it be the sinne of uncleanenesse , the desire of riches , or whatsoever , custome doth make his lusts to be stronger , and so doth adde to the sinne , one light doth shew a thing to be so , but more lights doe make it appeare more cleare ; so there is an addition in sinne as well as in grace , the more they act in sinne , the more they encrease . now when men complaine they know not what to doe , they cannot be without their lusts ; let them thanke themselves for it in suffering themselves by custome to practise them , but by keeping downe the act of sinne , the lusts will evaporate away in time , though thy lust be strong and violent at the first ; yet if thou wilt let it alone from the execution of it , it will consume and weare away at the last ; therefore keepe downe thy lusts , and suppresse them . thirdly , to weane these lusts , inordinate affections , and concupiscences ; the rectifying of the judgement , and applying of right meanes , doth mortifie the higher reason : now for to mortifie the lower reason , is to turne away the bent of affection on another object : if grace be quicke and lively in a man , it turnes away the minde from sinne , and the way to weane these lusts , is to keepe the minde fixed and bent on better things , as temperance , chastity , and sobriety ; for all intemperance doth breed lust , and then the devill doth take occasion and advantage to worke upon a man ; but sobrietie and temperance is a great meanes to keepe backe these evill affections . now i proceede to make use of what hath beene formerly delivered concerning these three sinnes , fornication , uncleanenesse , and evill concupiscence : you may remember what hath beene said concerning the greatnesse of the sinne of uncleanenesse , it will follow then if it be so great a sinne , wee should use meanes to be freed from it . those that are guilty of it , let them give themselves no rest , their eye lids no slumber , nor god no rest , till they be delivered from the band of this iniquity . 1. sam. 2. 25. remember what elie said to his sonnes , if one man sinne against another , the iudge shall judge him , but if a man sinne against the lord , who shall entreate for him ? when god doth take in hand to afflict the creature , then it is intollerable , man shall finde it to be a●terrible thing to fall into the hands of the living god. take an arrowe , or a bullet , and let it be shot into the body of man , it may wound deepely , and yet be cured againe ; but let the head of that arrowe be poysoned , or the bullet envenomed , then the wound proves deadly and incurable : there may be in the body of man many great gashes and deepe wounds , and yet be cured ; but if affliction lyes on the creature from the wrath of god , he is not able to beare it ; it doth cause him to tremble , and his conscience to be terrified within him , as wee see by men that are in despaire . now the reason of it is , god when he sinites the creature in his wrath , he doth wound the spirit , and as it were doth breake it in sunder , as god doth breake the spirit , so he doth sustaine the spirit ; but when he doth withdraw himselfe from the creature , then the strong holds of the spirit are gone . this is to shew you what a terrible thing it is , to fall into the hands of the living god. this as it doth belong to all , so specially to those that have received the sacrament this day or before , that they make conscience of this sinne , if they doe not , they receive it unworthily , and he that is guilty of this , is guilty of the body and blood of christ ; hee discernes not the lords body , neither doth hee prize it as hee should , nor esteeme of the excellencie of it as hee ought : hee discernes not with what reverence hee should come to the lords table ; therefore saith the apostle , hee is guilty of the body and blood of christ , that is , hee is guilty of the same sinne that those were that did crucifie and mocke christ iesus . the sacrament of the lords supper , is a speciall meanes , and chiefe ordinance of god for the attainement of his blessings , if it be rightly received ; and so it is the greatest judgement that can befall a man , if it bee not rightly received , for christ is chiefely represented therein : the blood of christ is the most precious thing in the world , when men shall account this holy blood of the new testament , to be but an unholy thing , and to trample it vnderfoote , god will not beare with this . now when a man doth come to the sacraments in a negligent manner , in not preparing himselfe worthily to come , hee is guiltie of the blood of christ ; for ye are not onely to be carefull to prepare your selves , before the receiving of the sacrament , but also of your walking afterwards . therefore consider , you that have received the sacrament , or intend to do it , that you doe clense your selves from this pollution of heart and spirit , and that you doe put on the wedding garment , that is required of all worthy receivers , let your hearts be changed , and your affections , and actions be free from all kind of evill , and your hearts be turned to god , else you cannot bee worthy receivers , and so much shall suffice for this use , that seeing this sinne is so great , every man should endevour to free himselfe from it . secondly , seeing the apostle doth not onely exhort us to abstaine from it , but also mortifie , kill , and subdue it , if there were nothing but a meere abstinence from ill , then it is not properly a mortification , for then the impurest adulterer should sometimes bee chast after his impure manner of committing it , and therefore the cessation of it is no true mortifying of it , and that you may know mortification aright , i will give you three signes . first , you shall know it by this , if there went a generall reformation both in heart and life before , when the heart is generally set aright , is changed and renewed to good , and from thence doeth arise a dying to these lusts , then it is a good signe , but if otherwise there bee no particulars changed in thee , then it is but a cessation , 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 sinne is wounded even to the heart , that is , when a man hath hath beene soundly humbled for his sinne , and afterwards hath his heart affected to christ , and is come to love god , and hath his mind changed , then he may truely reckon it mortification . secondly , you may know true mortification by this , by having a right judgement of sinne , and a true loathing and detestation of it ; it is hard for a man while hee hath any sinne in him , to judge rightly of it , for then a man is given to an injudicious minde , while hee doeth continue in it , as when a man is in prison , if hee have continued there long , though the sent bee bad , yet hee cannot discerne it , but let this man be brought to fresh ayre , and bee carryed to that prison againe , then hee will smell the noysomenesse of it . so when a man is in sinne , hee cannot truely judge of it , but when he is escaped from it , then he can rightly and truly detest , and judge of it , when a mans soule is righteous , there is a contrariety betweene him and uncleannesse , a righteous soule doeth detest sin , both in himselfe and others ; as lots soule was vexed with the abhomination of the sodomites . consider how you are affected with the sinne of others , rom. 1. verse 32. they were not onely worthy of death , who did commit sinne themselves , but also they that had pleasure in others , when a man can truely detest sinne in others , as lot did , and doeth truely loath it in himselfe , then it is a true signe of true mortification . the last thing to know mortification by , is an actuall abstinence from every sinne , it is one thing to dislike a sinne , and another thing , to bee wearie of it , and to hate the sinnefullnesse of it ; if mortification bee true , he will hate all kind of uncleannesse with an inveterate hatred , bee it of what degree it will , sheepe doe hate all kind of wolves , if a man doe truly mortifie , &c. his hatred to sinne will bee generall , not onely in abstinence from grosse sinnes , as murther , adultery , and fornication , but also from all other sinnes ; for when a man forsakes sinne , out of hatred , his rancor is of iudgement more then of passion , and so likewise his hatred will be constant . men may bee angry with their sinnes sometimes , and fall out with them at other times , and yet be friends againe , but if they doe truely hate sinne , their abstinence from sinne will be constant , when a man becomes a new creature , there will arise a contrarietie to sinne in his nature , so that if a man doe hate sin , he is truely said to mortifie . here may a question be asked . whether after true mortification a man may fall into the same sinne againe or no ? for answere hereunto i say , a man may fall againe into the act of sin and uncleannesse after mortification , for the gates of gods mercy stand open to men after their greatest relapses ; but yet he doth never fall into the love of sinne , and of purpose for to sinne . though he doe fall into the act , hee doth not returne to allow of it , and to wallow in the mire , for it is impossible to do so after grace , yet we cannot shut up the gates of gods mercie to those that have often relapsed , so that a mans conscience is witnesse unto him that he is not remisse in the meanes hee should use , though hee fall into the act of sinne unawares , yet he doth it not with set purpose : now you may judge whether you be mortified yea or no. the meanes to mortification are these . the first meanes to mortifie , is to labour for the assurance of pardon of thy sinnes ; sinne is never mortified but by the sanctifying spirit , there may bee a restrained spirit in us to keepe us from the act of fin , but it can never bee mortified but by the sanctifying spirit of god , pardon for sin is had by the assurance of faith in christ , and the way to get this for givenes , is to be truely humbled for our sinnes , acknowledging our own misery , and our owne wants , and to lay hold upon the mercies of christ iesus , and to bee lifted up by the promises of the gospel ; consider , whatsoever your sinnes be , whether against the light of nature , or against knowledge , let a mans relapses be never so great , and agravated with never so many circumstances , neverthelesse , if a man will come in , our commission is to propound unto them without all condition , or exception , that the gates of mercy stand open for them , mar. 16. 15. there is our commission , go ye into all the world , and preach the gospel unto every creature . what this is in the next verse it is sayd . if a man will beleeve , he shall be saved , but hee that beleeveth not , shall be damned . therefore whatsoever your sinne be , let nothing hinder you to come in , for if you come in , god wil receive you to mercy , all the hindrāce then is in our selves . consider these two places of scripture , 1. cor. 6. 9. paul speaking to the corinthians , of the greatest sinne that ever mans nature was capable of , such were ye , ( saith he ) but now ye are washed , and are sanctified , and justified in the name of the lord iesus , and by the spirit of our god ; so in the 2. cor. 12. and last ve . the apostle doth make no question , but that they might repent , and have forgivenesse , you may know how willing god was to forgive great sinners , all the matter is , if we be willing to apply this pardon to our selves . to leave our sinnes in generall , to take christ to be a king , aswell as our saviour . to deny our selves , and to take up christs crosse , and then there is no question , but we may have this pardon sealed , and assured us . certaine it is , men will not doe this , as to denie themselves , and take up christs crosse , till they bee duly humbled , and have repented their sinnes , but so it is , that men will not prize christ , untill that vengeance fall upon them for their sins , would they but doe it , they might bee sure of this pardon , were their humiliation true and sincere , it is sufficient , the last of the revel . verse . 17. and the spirit , and the bride say , come , and let him that heareth say , come , and let him that is athirst come , and whosoever will , let him take of the water of life freely . first , here is , let him that heareth come , that is , to all whosoever this gospel is preached unto , the promise is generall to all : here is also added , let him that is athirst come : there is further added , let whosoever will , come ; come that will come , and take of the water of life freely , seeking god in sinceritie of heart , with forsaking of all their sinnes . and so much for this meanes of getting pardon for sinne , and to come to true mortification by the sanctifying spirit . the second meanes to mortification , is to abstaine from all beginnings , and occasions of sinne , as precedent actions , and objects of ill , it is to have a peremptory abstinence and full deniall , not medling with any thing that hath any affinity with sinne ; if you doe not neglect to resist the beginnings , this is the way to come unto the utmost ends of it , there be chaines to draw to sinne , iames 1. 14. every man is tempted when hee is drawne of his owne lust , and is inticed , then when lust hath conceived , it bringeth foorth sinne , and sinne when it is consummate , bringeth forth death . this is to cleare god in the matter of temptation , a man is drawne with his owne lust unto it . first , a man doth gaze on his sinne , and dally with it , then hee comes to bee intangled in it , so that hee cannot get loose againe , even as a fish that is fast to a hooke . thirdly , followes the assent unto it , when hee is taken in the net . and lastly followes the committing of actuall sinne ; which doeth bring forth death ; so first there is the chaine that drawes to sinne , secondly the gazing on it ; thus evah did admire and gaze on the fruite , and did thinke that if shee might taste of it , shee should come to know good and evill , but she was deceived , so wee are deluded by sinne . first , by gazing on it , then by being intangled in it , afterwards proceedes a will therunto , and lastly , the committing of the sinne which doth bring foorth death , so that death followes sinne ; when a man hath committed the sinne , it causeth the hardening of the heart , and so makes him not sensible of the things of the spirit ; the greater sinnes doe cause the greater hardnings , and makes the heart for to become evill , and so a man comes to have an unfaithfull heart , as an athiest , to thinke that the scriptures are not true , that the promises of god are not true : and lastly , unfaithfulnesse , it causeth a departure from god , as in hebrewes 3. 13. an unbeleeving heart causeth a departure from the living god. take heed there bee not an evill and unbeleeving heart in you , for if there bee , then there will bee a departing from god , therefore wee should not bee led by any thing to gaze upon sinne , that wee may not bee intangled in it . therefore let us at the first checke the very beginnings of sinne , and resist all occasions . a third meanes to overcome this sinne , is to bee exercised with the contrary delights , as with grace , and holinesse . this is the meanes to mortifie the heart , and to emptie it of all kind of lusts , and they cannot be emptied out of the heart , unlesse better things be put in stead thereof ; you cannot weaken blackenesse , better then by white . therefore the way to change the heart after sinnefull objects , and the mortifying of these lufts , it is to get delight in better things , and to labour to have neerer communion with god , & to be zealous of gods cause , 1. cor. 106. last of all to conclude , the meanes for mortifying of this sinne , is , you must adde prayer unto all the rest : to pray unto god to baptize you with his holy spirit ; let a man be left to himselfe , and it is impossible for him to mortifie , except god will doe it ; therefore wee are to pray unto god to give us his holy spirit . when the spirit of god doth come into the heart , it is as fire , and puts another temper upon him then was before ; it turnes the strings of his heart to another tune , and doth make him approve of that which god doth require . this is the way to mortifie lust . the more a man is carried to the love of one , he is many times the more removed from another ; but the more a man is caried to god , the more heis wayned from inordinat lusts , & being mortified , he is the more enclined to god , mal. 3. 2. who shall stand when he appeares ? for hee is like a refiners fire , and like to fullers sope. christ shall doe that when he comes , that none else is able to doe . as in refining and purifying the heart , use what meanes you will , except you use fire , you cannot refine drosse from silver : so staines that are in a mans garment , wash them as long as you will with sope , they will but seeme the worse ; but when they are brought to the fullers hand , they are soone rubbed out : so let a man be left to his owne spirit , hee will runne into a thousand noy some lusts ; but when gods spirit is cloathed in a mans heart , then it doth keepe him from the wayes of sinne , revel . 1. 10. it is said of iohn , that he was ravished in the spirit , as a man locked in armour : when the spirit of god doth possesse the soule , and compasseth it about , it keepes it from the wayes of iniquity , and causeth an aptnesse to good , 1. tim. 17. for god hath not given us the spirit of feare , but of power , of love , and of a good and sound minde . and the reason why men doe neglect it , is , because they know not the way to get it . they know not the power and efficacie of the spirit , and that is the reason there is so little effect in this businesse . let a man bee left to his owne spirit , and gods spirit removed from him , hee will lust after all evills : take example of eliah and iohn baptist ; it is said of iohn , that hee came in the spirit of eliah , which did excell in him . take eliah , and extract that spirit from him which he had from god , and hee 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 david , when god did but as it were hide himselfe a little while from him , into what dangerous sinnes did hee fall . therefore pray to god that hee would give you his spirit , and that will bee a meanes to mortifie these lusts within you . it is the spirit that doth make difference betweene man and man , and for the getting of it , pray to god earnestly , and hee cannot denie you . i will name but one place more unto you , acts 2. 38. 39. repent , and be baptized every one of you in the name of iesus christ for the remission of sinnes , and you shall receive the gift of the holy ghost , for the promise is unto you , and your children , and unto all that are a farre off , even as many as the lord our god shall call . so that the men which were converted at peters sermon , did aske , what shall wee doe to be saved ? hee said , repent , and beleeve , and yee shall receive the holy ghost ; and further addeth , the promise is made to you and to your children , and you shall be partakers of it . not that the promise of the holy ghost did belong onely to those that were then present , but to all that have beene borne since , and are to be borne both of iew and gentile , to as many as shall call upon the name of the lord. therefore doe you now as the apostles did then , when christ told them hee would send them the comforter , they spent the time in prayers untill they had it : so doe you pray earnestly , and be instant with god for it , and then certainely god cannot denie it you ; and when you have the spirit ; then you will mortifie those lusts , and all other sinnes whatsoever ; when you have this spirit , of sobrietie , of temperance , of love , of weekenesse , of gentlenesse , of long suffering . the lord graunt you understanding in what hath beene spoken . and so much for this time . finis . how to mortifie inordinate affection . colo 1. 3. 5. mortifie therefore your members which are upon the earth ; fornication , uncleannesse , inordinate affection , evill concupiscence , and covetousnesse , which is idolatry . some of those earthly members which the apostle would have us to mortifie we have already handled ; we are now come to speake of the inordinate affections . the greeke word is translated by a double word , sometimes passion , sometimes affection , but it is alone , so as the point is cleere , that : all immoderate affections must be mortified . a doctrine that may well bee handled at large , it beeing generall and universall , an vnlimited word that reacheth unto all particular affections , a doctrine that concernes every man ; men , for the most part , when they come into the open view of the world , have a certaine composed habit , but inwardly are full of inordinate affections : it is a doctrine therefore that searcheth the inward parts , the mindes and hearts of men : a doctrine of continuall use ; for though men presse outward actions , yet affections remaine unruled . besides all this , a doctrine of no small difficulty . for as there is nothing easier than to wish and desire , so there is nothing harder than to order these desires aright . for the better handling of the point , observe these three things : first , what affections are . secondly , when they are inordinate . thirdly , why they are to be mortified . in the first place i must tell you what affections are : by affections you must vnderstand all affections and passions , whatsoeuer ; for the better understanding whereof , you must know that there are three things in the soule ; first , the faculties which are to the soule , as the members to the body . secondly , the inclinations of those faculties . thirdly , the habits acquired from those inclinations : for example , the appetite or will is a faculty of the soule , and this taken in it selfe is neither good nor evill morally . againe , there are the inclinations of that will , and these are goodor evill according as the objects that they apprehend are good or evill ; and lastly , the habit is , when the soule doth accustome it selfe one way or other ; the habit is good , when the soule is accustomed to good objects , in a good manner ; and the habit is evill , when the will accustometh it selfe to evill objects , or to good objects in an evill manner . it is with the passions as it is with the senses . first , we have the sense of hearing before we heare , and of seeing before we see ; then from often hearing or seeing of the same object , proceedes an inclination more to one object than to another . from that inclination , a habit in the sense to turne it selfe with most easinesse and delight upon that object ; thus a corrupt habit is bred with us , when the mind or wil turnes it selfe often to this or that evill object ; and so gets agility and nimblene in doing , as often doing brings dexteritie to the hands ; so if the will or appetite have gotten a haunt either to vertues or vices , it contracts a habit to it selfe . now to shew you what an affection is , we define it thus ; an affection is an inclination or motion of the appetite upon the apprehension of good or evill . i call it an inclination or motion , for it is the bent of the will to this or that thing ; as for example , when we outwardly love , feare or desire , that is a motion ; and for the inclination wee are to know that in man there is a double appetite ; the first is sensuall , which apprehends things conveied to the senses , as to the eye and eare , and so is affected to loue , feare or grieve ; this i call the sensuall appetite , because it is of objects apprehended by fantasie . secondly , there is a rational appetite , the object of that is that which the understanding apprehends ; and from hence proceed affections to riches , honor , preferment , &c. the will beeingconversant about it . remember this distinction , because of the matter that followerh , namely ; that the appetite is double sensuall and rationall , and affections are placed both in the sensuall , as we love , feare or desire objects exposed to sense ; and in the rationall , as we love , feare or desire the objects which reason apprehendeth . now to draw this generall division into two maine heads : nature hath planted an appetite in the creature to draw to its selfe that which is good , and to cast away that which is evill ; therefore are these affections such as apprehend either good or evill , to keepe the one , and to expell the other ; those that apprehend good , if they see it and apprehend it , they love and desire it , and love desires to be united to the thing loved , and a desire is a making towards the thing absent ; when the thing is present we joy in it ; when it is comming towards us , and there be a probability to have it , then comes hope in ; if we bee like to misse of it , then comes feare ; if no probability of attaining , then comes in despaire ; if there be any impediments against reason and right , then we are angry at it ; and this anger is an earnest desire to remove the impediments , otherwise if we see reason and justice to the contrary , then wee are not properly angry . these are the affections that are about good , and these are the first kind of affections . the 2. sort of affections are those that are about evill ; as in the former there is love of god , so here to turne away from evill , is hatred ; if evill be comming , and we be not able to resist it , wee feare , if we be able to overcome it , then are wee bold and confident ; if we be not able either to overcome or resist the evill , we flye from it ; if it be unavoidably present , we grieve at it . but to handle them more severally , and so to know them as they have reference to good or evill , for , except wee know them thus , it is worth nothing to us . there are therefore three sorts of affections , naturall , carnall , and spirituall . first , naturall , these affections arise from nature , and tend to naturall objects ; as for example , to desire meate and drinke is naturall , but to desire it in excesse is not naturall ; because the objects of naturall affections are limited by nature , namely , so much and no more : nature hath certaine measures and extents and limits , and those she exceeds not : naturall affections make us but even with beasts . secondly , there are carnal affections , which are lusts that arise from the corruption of nature , and those tend to evill objects , or good objects in an evill manner : those affections make us worse than the beasts , like unto the devill , ioh. 8. 44. you are of your father the divell , and his lusts ye will doe , that is , those that have these lusts are as like the divell , as the sonne is like the father , those that are bound with these bonds , are like him ; that is , they come in a degree to the corruption the divell hath in a greater degree . thirdly , spirituall affections are such as arise from the spirit , that is , from the renewing part of man , and tend to good objects in a holy manner : naturall make us no better than beasts , carnal than devils , spirituall make us better than men , like to god , having his image new stampt on us ; they lift us up above men , and make us like to angels . thus you see the 3. kindes of affections in men . we must only answer one question before we go any further ; the question is this , whether there be no spirituall affections , except they proceede from a generall disposition , because many men seeme to have good flashes now and then , and so seeme to be regenerate ? i answer , no , they are not spirituall , regenerated affections , because these affections in the soule , howsoeuer they are good in regard of the author , the holy ghost that puts them in , are not so in regard of the subject , man , who is yet in corruption and not renewed . if a man have never so much skill in musicke , if the instrument bee out of tune the musicke cannot be good ; so the affections , as the spirits suggestions , are good , but in a carnall man , they are as in an instrument out of tune : it is true that those flashes make way to conversion , but only when the heart is in tune and in a good frame , then are the affections good , that is , then only effectively good , so as to make the heart good , and then the fruit wil be good , such as god wil accept . so much to shew what affections are . now we are to shew when they are inordinate : but first know , the affectiōs are placed in the soule for the safegard of it , that is , to give the watch-word , that we may repell evill when it is comming ; those that are about good to open the dores of the soule to let it in , and to make out for it , if it be wanting ; as guides that are for the service of the soule to put us on to work and to be more earnest in our actions , they bring aptnesse and diligence in doing ; when they misse these ends then they hinder us in stead of profiting us , hurt us in stead of helping us , carry us to evill objects in stead of good , then they are inordinate either in the manner or the end . this premised now , that wee may further know them when they are inordinate , observe these 2. things . first , examine them by the rule which is the maine way of triall , if they goe besides the rule they are inordinate . the first rule is , that the objects must be good , else the affection is inordinate ; there must be love of god , sorrow for sinne , delight in god , then it is good ; but on the contrary to disgrace holinesse , to condemne excellency in others , to hate that we should cleave to , abominate the good wee should imbrace , these affections are naught . the second rule is the end ; examine if they take their rise amisse though the object be good , yet if the manner be naught , they are inordinate ; now the manner is naught when the end is naught : as for example , many men desire and seeke for excellency of parts , but to what end ? why , for vaine glory , not to doe god service : this is for a wrong end : so zeale is an excellent affection , none better , but if the end be nought , the affection cannot be good . iehu was zealous , but hee altogether respected himselfe . the third rule is , though the object bee right , and the end right , yet if it exceed the measure , the affection is not good : davids love to his children was good , and the object good , yet hee failed in the measure . moses anger was good , yet when he cast the tables out of his hand , it was an excesse , and defective because exceeding , though excellent and commendable in another kind . the fourth rule is , though the object bee right , the end right , the measure right , yet if the affection be not in order and season , that is , if it take its wrong place , & thrust into the roome of another , it is a cause to make it inord inate : as for example , to desire to do businesse in a mans calling is good , but if this desire prevaile with him at such time as hee should bestow in prayer and holy duties ; as when he should come to heare the word , then they are inordinate ; for season must be kept to : therefore , when an affection comes , if not in season , answer it as christ did , the houre is not yet come : this is the way to iudge of them by the rule . the second way of triall , is to know them by their effects , and they are foure , as the rules are 4. the first effect is , if any affection hinder reason , so as to trouble the action , then it is inordinate ; for affections ought to be servants to reason ; if they disturb , then they are not right : as for example , feare is set in the soule to give the watch-word , to prevent evills ; if it shall appale a man , so as to let his weapons fall , thus it troubles reason : joy was put in the soule to oyle the wheeles , and to quicken it more ; if it do more astonish then quicken , if immoderate joy cast a man into ectasy when it should put him on action , or if it breake out into immodest reuellings , and not into praises , thy joy is not good : griefe is stirred up to ease the soule of paine ; now , if it hinder a man from enduring that he should endure , it becomes inordinate . the israelites in egypt could not hearken to moses , because of the anguish of their hearts , and worldly sorrow causeth death , that is , it causeth distempers ; and when it thus drieth up the bones , it eateth up the vigor of the soule , and makes a man out of frame , then it is amisse : though christs griefe exceeded anymans upon the crosse , yet he committed all to god without any distempers . the second effect is , when they indispose vs to any holy duty , as we judge of in distempers of the body , if there be no appetite to meat or drinke ; so affections are inordinate , when they indispose vs to pray , to doe good , or to speake good , 1 pet. 3. 7. the apostle exhorteth husbands to dwell with their wives as men of knowledge ; that is , in such a manner , as you may moderate affections with knowledge ; that your prayers ( saith the apostle ) be not hindred ; that is , if there be any disorder in your affections one towards another , it will hinder your prayers . by your affection you may judge , and as you may judge of your affection , by your duties , so of your duties you may judge by this rule , how you are disposed to holy duties ; if there be any interruption , or indisposition , it is a signe there is some distemper in the affections ; all things are not straight in the inward man. the third effect to discouer the immoderatenesse of affections , is , when they produce euill actions , which ordinarily they doe , when they exceede the measure and the manner : anger is an affection set in the soule , to stirre up man to remoue impediments ; and thus you may be angry for sinne , and other things too ; now , if it be kept in its owne limits anger is a desire to remove impediments , and not a desire to revenge , that is the inordinatenesse of it ; to be angry for sinne , because it dishonoureth god , is good : to be angry for other things redounding on our selves is not evill , so our anger extend but so farre , as to remoue the impediments , not to revenge them : as for example , if a man takes away ones reputation , and brings disgrace upon him ; now , to desire to hurt such a man , the affection is amisse , because the carriage of other men towards vs , must not be our rule towards others ; but we are to make this use of it , to be diligent in keeping off the blow off our selves , but not to hurt another man , this is inordinate . be angry , but sinne not , you may be angry , so as it bring forth no evill actions , or evill effects ; so a man may be angry with the insensible creatures , desiring to remove the impediment , and put out of the way that which hinders the actions . the last effect , is , when affections draw vs from god , then they are inordinate , because they should draw vs neere to him . but , when they make vs to forget god , there is their inordinatenesse ; for example : we are commanded , deut. 12. 18. to reioyce in the good things of god , but when wee shall rejoyce in an epicurean manner , and forget god , it is amisse ; for wee should so rejoyce , that wee should raise up our soules to love and praise , and give thanks to him ; so also for feare and griefe , if wee feare any thing more then god , and grieve for any thing more then for sinne , for crosses , and losses , more then for displeasing god , these make us forget god , and so become inordinate . now followes what it is to mortifie them , which wee have formerly spoken of at large ; in a word , it is nothing else but a turning of carnall affections into spirituall , and naturall affections to a higher and more noble end ; that is , to eate , and to drinke , not onely for natures benefit , but for god , to doe him honour , that is the right end ; for to mortifie , is to rectifie , and to bring things that are out of compasse to rule , to see where they are inordinate , and so to turne carnall and naturall affections all into spitituall . in the next place wee will see some reasons why they are to be mortified , for reasons doe wonderfully perswade , and necessity of mortifying once apprehended , makes men goe about it ; let us but consider of what moment it is to have them mortified , what ill if we doe not , what good if we doe . the first reason is , because affections are actions of the greatest efficacie and command in the soule , they are exceeding powerfull , they are the wheeles or sailes which carrie the soule this way or that way ; in that regard , because they are so effectuall and prevalent , therefore it concernes us the more to take care that we rectifie them . time was , when affections did obey the will , and the will the spirit of god , ( in the time of innocency ) but now that subordination is taken away , and that union dissolved , and now the affections move the heart as the winde the sea , whether it will or no ; therefore it stands you upon to keepe them under . a metled horse is a delight to the rider , if hee be kept under the bridle ; so the affections , if they be good , the stronger the better , but the divell hath no better factors thē the affections are , if they be ill , they are the best opportunities for him to doe mischiefe by . the second reason why they are to be mortified , is , because they are those that make us eyther good or evill men . it is not the understanding of truth , or falshood that makes us good or evil men , that is but one opinion and judgement ; but as the affections are , and as the inclination of the will is , so is a man good or bad . iob was called a perfect man , because hee feared god ; and blessed is the man that delights in god ; and all things worke together for good to them that love god. it is the common phrase of scripture to judge of man by his affections , when his love is right , his feare is right , and his sorrow right ; therefore looke to thy affections which are the motions of thy will ; so as the affections are , so is the man , if mens actions are weighed by their affections : in other arts indeed , the worke commends the artificer , but here , though the action be good , yet it is not good , except the affections be good , because the will commands the whole man , so the goodnesse or badnesse of a man are seene in the affections . the third reason is , because inordinate affection makes much for satan to take possession of the soule , therefore it stands you upon to keepe them right and straight , ephes. 4. 20. be angry , but sinne not , that is , if anger exceed its measure , it opens a way for satan to come in , and take place in the soule . the example of saul , 1 sam. 18. 10. will illustrate this , when the women sang , sauls thousand , and davids ten thousand , the text saith , saul was exceeding wroth , and after that time had an eye upon david ; that made way for satan , he was exceeding wroth , and the next morning , satan , the evill spirit came upon him : so that you see , strong affections open the doore for satan . iudas , when the affections came to the height , the divell entred into him . he was angry at the expence of the ointment upon iesus feet , and upon that he harboured the first conceit of betraying him , 14 marke 4 compared with the 10. witches , you know , exceed in malice , and this makes way for the divell to possesse them ; and so worldly sorrow , if it come to the height , it exposeth the heart to be possessed by satan : so by strange lusts satan slides into the hearts of men , and they see it not ; and therefore labour to mortifie them . 1 pet. 5. 8. bee sober and watch , &c. that is , if there bee any excesse in any affection , if you keepe them not in , satan will enter ; therefore be so ber and watch , for if yee admit any distemper he will enter . the fourth reason is , because affections are the first petitioners of evill , though they doe not devise it , yet they set the understanding on worke ; now he that is onely a worker of ill , hath not his hand so deepe in the act , as he that is the first mover : if men are exhorted to abstaine from evill actions and evill speeches , men thinke that there is some reason for it , but for evill affections they see no such necessity : but consider you , evill affections produce evill actions ; evill affections communicate evill to a man , as fire heats water , and yet hath more heate in it selfe ; so affections make speeches and actions evill : and therefore god judgeth by affections ; we indeed judge affections by actions , we cannot know them perfectly , yet do we judge by the same rule as farre as we can ; let a man have an injury done him , he lookes to the affections , that is , to the man , whether it came out of anger and malice ; if a man hath a good turne done him , he lookes to the affections , if hee sees greater good in them , than in the action ; for in a good action , the will is more than the deed , the willingnesse of doing it , is of a rarer ranke than the doing the thing it selfe : so an evill affection is more than an evill speech or an evill action . in this regard , therefore , labour to mortifie them , because they are instigators of evill . if affection be of so great a moment as you have heard , then do that which is the maine scope of all , take paines with your hearts to mortify them , when they are unruly , to bring them under ; if strong affections solicite us , give them a peremptory deniall ; hearken to the physician rather then to the disease ; the disease calls for one thing , the physician for another ; if men yeeld to the disease , they kill themselves . here is the true triall of grace ; to doe some thing good , when there is no ill to oppose it , that 's a small matter ; but when strong lusts haile them to the contrary , then to resist them , this obedience is better then sacrifice : in the old law , they sacrificed their sheepe and their oxen , but in this obedience a man slaies himselfe ; this will is the best part & strength of a man ; for , when he subdues his lusts , and brings them in obedience to christ , he sacrificeth the vigor of the will : man is as his affections are ; affections are to the soule as members are to the body ; crookednesse in the members , hinders a mans going , so crookednesse in the affections hinders the soule : those that keepe clocks , if they would have them goe true , then every thing must be kept in order : so in affections , keep them straight , because they have such a hand , in the will ; one hath an affection to filthinesse , another to covetousnesse , another to good fellowship , according to these so are they carried , and such are their actions ; let their affections be straight , and they turne the rudder of the soule another way , they cast us into another mould : therefore labour to subdue them , and so much the rather , because they make a man not onely good , but abundant in good or evill ; good doth prescribe to a man exactly what he shall doe , but yet leaves some free-will offerings on purpose , to try our love , to try our affections ; the rule of duty is left partly to the rule of affections , that we may abound in good : a man may doe much in resolution , but the affection maketh it acceptable . paul might have taken for his labour of the corinthians , but the fulnesse of his love would not suffer him , that is , god and they set him on worke . thus affections make a man abound in good ; it was davids love to god , that made him build a temple to god : in short , affections make a man beautifull unto god and man. now , if affections are so rare , and yet so subject to be inordinate , it is wisdome to know how they may be helped ; if any thing doth want meanes of helpe , this doth , because it is a hard thing to keepe downe unruly affections ; therefore we will come to lay downe some meanes to helpe you to keepe them downe . the first meanes is , that we labour to see the disease ; for no man will seeke for cure , except he see the disease , the sight of the disease is halfe the cure of it ; labor to see your inordinate affections , and to be perswaded and convinced of them . this is a hard thing , a man doth not see his evill inclinations , because those very inclinations blind his eyes , and darken his understanding , and cast a mist before him ; notwithstanding which , wee must labour to doe that what we can ; as there are divers sorts of affections , so there are divers sorts of distempers , as the affection of anger hath its distemper , and this is more visible ; when anger is gone , it is daily seen , and therefore is of no great difficulty to bee discerned : there are other kind of affections which doe continue in a man , when his heart is habitually carried to an inordinate lust ; as to pride , vaine-glory , love of the world : no such affection can be wel discerned , whil'st that continues in a man ; take a man that hath a continued affection , it is hard for him to discerne it ; because , it doth with its continuance habitually corrupt the judgement , and blind the reason , and yet you are to labour to discerne it : and that you may two wayes . first , bring your affections to the rule and touchstone . secondly , that you may better know their aberration from the rule , consider , whether the affection have any stop ; an affection is like a river , if you let it run without any stop or resistance , it runs quietly , but if you hinder its course , it runnes more violently ; so it is with your affections , if you doe not observe to know the stops and lets of them , you shall not observe the violence of them so well . so then , the first way for a man to come to know his affectiōs , is to observe them in any extraordinary accident ; if any losse come to a man in his estate , or if he be crost in his sports , or hindred of his purpose , let him consider how he doth beare it , that is , try how you carry yourselves towards it ; this wil be a good meanes to discover our affections , when they come to these stops and lets , they are best discerned by us . secondly , in this case it is good wee make use of others eyes ; a man sees not that in himselfe which a stander by doth , hee is free from the affection which another is bent unto , and therefore another can better judge of it ; as a man that is sicke of a feaver , hee cannot judge aright of tasts , because hee hath lost the sense of tasting , that which is sweet may seeme bitter unto him ; but he that is in health can judge of tasts as they are : therefore , it is good to make use of friends , and if we have no friends , it is wisedome in this case to make use of an enemy ; that is , to observe what inordinatnesse hath beene in them , and what hath happened unto them therby , and so to judge of our owne . and this is the first thing that i wil cōmend unto you , to labor to see your affections , and to be convinced of them ; when this is done , in the next place we wil come to see the causes of inordinate affections ; and seeing we are applying medicines , as we shall see the causes of inordinate affections , so to each of them we shall adde their remedies . the first cause of inordinate affection , is , mis-apprehension ; that is , when wee doe not apprehend things aright , our affections follow our apprehensions , as we see in a sensible appetite , if a thing bee beautifull , we are apt to love it , and like of it ; but if it bee deformed , wee are apt to hate it ; for as things doe represent themselves to the will , so we are apt to conceive of them ; the will turnes a mans actions this way or that way , notwithstanding the understanding is the pilot that turnes the will ; so that our apprehension is the first cause of inordinat affections , by this we overvalue things that are evill , and undervalue things that are good . rectifie therefore the apprehension , and heale the disease , labour to have the judgement informed , and you shall see things as they are . affections ( as i said before ) are of two sorts , one sensuall , arising from fancy , the other rationall , arising from judgement : all that we can say for the former affections , is this , men might doe much to weaken those affections in them ( if they would take paines ) by removing the objects , that is , by with-drawing the fewell , and turning the attentions another way ; if we cannot subdue any sensuall affections in us , let us be subdued unto it , and be as any dead man ; in case that we are surprised by such vanities , yet let us not hasten to action or execution . all that in this case a man can doe , is as a pilot , whose shippe is in great danger to bee cast away by reason of a great tempest , all that he can doe , is to looke to the safety of the ship , that waters come not into it at any place , that it be not overthrowne : so these evill affections that are in our rationall appetite , are these evill inclinations of the will , that are lent either to riches , pleasure , vaine-glory , or the like objects of reason . now to rectifie your mis-apprehension of them , first get strong reasons for to doe it ; reade the scriptures , furnish your selfe with spirituall arguments , be acquainted with such places , as ye may see therby the sinfulnesse of such affections : it is great wisedome in a man , first , to finde out the thing he is inordinately affected to , and never to rest , till he find the things that are sinfull in him : therefore , the applying of reason will make us able to doe it ; and if we can doe so , we shall be able to go through the things of this world rightly : you are inordinately affected to wealth ; apply reason and scripture here , as thus ; it is a wisemans part to use earthen vessels , as silver ; and silver vessels , as earthen ; the one will serve for use as well as the other : so in the things of the world , hee that is strong in reason and wise , were they represented to him as they are ; he would use a great estate without setting his heart upon it , more then if it were a mean one ; & in the condition of this life he would would so carry himselfe , as if he used them not : this the apostle have us to doe , to use the world , as though we used it not : and then we should think the best things of the world to bee of no moment , and that we have no cause to rejoyce in them . wee are to use the world with a weaned affection , not be inordinately carried with love therupon in worldly things ; there is a usefulnesse to be looked at , but to seeke to finde baites in them , and to set our hearts upon them , that will hurt us exceedingly ; if wee looke for excellency in worldly things , and touch them too familiarly , they wil burne & scorch us ; but if we use them for our necessity , and so use them as if we did not , wee shall finde great benefit and comfort by them . this is the difference betweene earthly and spirituall things , you must have knowledge of these , and this knowledge must be affective , the more love you have the better it is ; but in earthly things , the lesse love we have , the better it is : for in earthly things , if our love exceed our knowledge , they are subject to hurt us . what is the reason , a man takes to heart the death of his friend , or the like accident ? for a while he grieves exceedingly , but within a moneth , or short time after , his grief is past ; and then he sees that the death of his friend is no such thing as he took it for , and thought it to be ; had he then seene that which now he doth , he would not have grieved so much . the second way to rectifie misapprehension , is by faith ; for , by faith we are to beleeve the vanity of these earthly things , & we are to beleeve the power of god , who is able to blow upon them , and to cause them to wither ; so that faith is a great cause to rectifie the apprehension , as well as reason : paul counted the best things of the world , but drosse and dung ; and moses cared not for the pleasures of egypt ; it was their faith that caused them to doe so , they did beleeve the true priviledge they had in christ : this doth raise up the heart , and cause us more and more to see the things that are earthly , how slippery and flitting they are . the third way to rectifie mis-apprehension is experience ; wee are not so much as to touch us of that thing we have found to be true by experience : let a souldier be told of dangerous effects in the warres , perswade him what you will , and tell him how terrible it is , he will not beleeve , till by experience he hath felt the smart of it : so when a man is entred upon the doing of any difficult thing , which he hath beene accustomed to doe , the experience hee hath of often being in such dangers , and having felt no harme , that doth rectifie his affections . experience is a speciall meanes to tame them ; let a beast be brought to a mans hand that is fearefull at the first , but by experience and daily using of it , so you tame the beast : so our affections are unruly things , like untamed beasts , but when experience hath discovered them , it is a good meanes to rectifie them : therefore it is profitable for us to call to minde things that are past : if we would but call to minde how such a thing wee joyed in , and yet it staid not with us ; our joy would not be so inordinate in other things : if wee would remember how such a crosse we survived , our griefe would not be so inordinate in future events . the fourth way to rectifie mis apprehension , is by the example of others , that is , to see how others have beene affected with the inordinate affections that we have beene in our selves ; and examples do r●nne more into the senses than rules doe ; therefore thinke of examples to stirre up affections , eyther to crosse them , or subdue them . wee see by the reading of histories , as of the valiant acts of some of the worthies , as of iulius caesar , and others , some , by reading of the great exployts that they themselves had done , have beene stirred up as much as in them lyed , to doe the like , so that examples of others are very effectuall in this kinde . if a man would consider paul , how hee carried himselfe in the things of this life , and how david , abraham , and moses were affected to these outward things , what they had , and what they might have had ; their examples , and such as we have heard of , to be holy and righteous men , or such as we now know to be such , is a great helpe to rectifie the affections , and to set the judgement straight . the second cause of inordinate affection , is weaknesse and impotency , which doth sticke in a man ever since the fall of adam , & makes him subject to passion ; and therefore yee see , the weaker sexe , as they are weaker in understanding , so they are stronger in passion ; let a man be weake , he is so much the more strong in passions ; and as his strēgth is more , so hath he more strength to resist them . the way to remedy this , is , to gather strength ; the more strength we have , the more able we are to resist temptations , and as a man is weake , so hee is the more subject unto them , ( as when hee is young ) but strength over-masters them . affections are in a man as humors are in a body , when the body is in health , it keepes in these humors that it doth not feele them ; but when a man is sicke , then these humours stirre up and trouble a man : so , when the soule is in health , these ill humors of the soule , inordinate affections are kept in by maine strength : but let the soule grow weake , and the passions get strength . now , the meanes to get strength against passions , is to get a greater measure of the spirit , the more spirit , the more strength , ephes. 3. 16. pray , that you may be strengthened by the spirit of the inward man : the more flesh we have in us , the more weaknesse wee have ; the spirit that is in us doth lust after envy , & pride , and the world . now , how shall wee helpe it , but by the spirit that is without us , that is , by the spirit of god : let a man be in such a temper , that the spirit of god may rule and possesse his heart ; while he is in this temper , his ordinate affections will not stirre , but when the spirit is away , then there is a hundred waies to cause them to be unruly : that which seasons a man is prudence , wisedome , and grace ; the more a man hath of these , the more able he is to subdue them . the third cause of inordinate affections , is , the lightnesse of the minde , when it hath not a right object to pitch it selfe upon , which when that wants , the affection being left to uncertainties , they must needs fall upon wrong objects : when a man in his course wanteth an object for his aime , the waies of his error are a thousad ; so when a man doth misse the right object in affection , they have a thousand waies to draw to inordinatenesse : men run up and downe with their affections upon uncertainty , and they never cast how to shun them afterward , till the end of their daies be runne out . now , to remedy this , our way is , to finde out the right obiect whereon the affections should be pitched , and this object is god , that is , the affections must all looke towards god , and have them fixt upon him ; you are never able to subdue your affections and to keepe them under , till you pitch them upon god : whilest our affections are loose , they are unsteddy and unconstant ; every man , till his heart be set upon god , his affections are wandring up and downe ; but when a man hath god to set his affections on , and they are once setled in him , then he seekes another kind of excellency , and frames his life after another fashion , he sets his affections upon other excellencies : as when a man hath a palace for to build , if his minde be to have it done with excellent worke-manship , then he will take none but principall stones , hewne and squared fit for his purpose to build withall , but if a man be to build a mud wall , any rubbish and trash will serve the turne to make it up : so , when our affections are on high matters , such as god and christ , they looke upon things that are noble , and not upon the rubbish and trash of the world , wee will choose the principallest stones for our spirituall building : but if otherwise , we strive to finde contentment in the creatures , we care not how wee come by them , that is , any rubbish will serve the turne to get riches withall , and honour and preferment in the world ; but , if ever you will set your affections straight , pitch them upon god. the fourth cause of inordinate affections , is , that confusion that riseth in the heart at the first rising of them ; and they are the vapours and mists that blinde the reason , and make a man unable to resist them , because the putting out of the eye of reason , must needs trouble a man exceedingly ; even as a moate in a mans eye troubles him , that he cannot see as he should doe ; and therefore these mists that are cast upon the eye of reason , doe make a man unable to resist them . in such a case , the way to helpe them is this , to make up the bankes when the river is at the lowest ebbe , that is , to make up the bankes of our affections , before the tide of inordinate affections do come in ; we are not at first , able to rule these inordinate affections , but yet if the banks be made up afore-hand , we may mortifie them . a man is to consider before , how he is able to be affected , and for this , let him looke into the former waies , and see how he hath beene affected , and how he is apt to be affected againe ; and when he is in such circumstances , let him take a good resolution , never to returne to such inordinate affections , as he did afore : when a man is sicke of an ague , to give him physicke when hee is in a sore fit , is not the fittest way , it is not then in season ; but it were best to be done in his good daies , before his fit : so we are to make up the banke of our affections , before the tide of inordinate affections doe come , to have a strong resolution , we will not be led by such an affection as before . and if this prevaile not , then we are to suspend the execution of our passions , that is , to doe nothing for a time : if a man finde any passion in himselfe , let him abstaine for that time , ( if it be possible ) from the doing of that which it moves him unto ; because , that he is then most subject to doe amisse : you see , a barrell of beere , if it be stirred at the bottome , draw it presently , and it will runne muddy , but if you let it rest a while , and then draw it , it will runne cleare : so a man in his passion , his reason is muddy , and his actions will not come off cleare ; therefore it is good to suspend the execution , howsoever : for the suspending of the action in time of passion , is very profitable , though a man thinke for the present , whilest the passion is upon him , that he doth not erre , yet because then we are most subject to erre , suspend for a while . passion is a hindrance to the faculty , as jogging is to the arme when it is a shooting , or unto the hand when it is a writing therefore , when a man doth find that passion is on him let him do nothing : a drunken mans wisest courseis to go home and do nothing that night , unlesse the good work of repentance ; our passion is a kind of drunkennes ; the one is almost as subject to mis-take an error , as the other . the fifth cause of inordinate affections , is the corruption of nature , which is in every man since the fall of adam . will you know the reason , why beares and wolves , and lyons , carry themselves so cruelly ? it is , because their nature is to doe so ; wil you know why a sinful man is subject to affect things inordinately ? the reason is , because he hath a bad nature ; it is naturall to him to doe it , and as ready to him as sparkles of fire to fly upwards ; we see some men are apt to be taken with such a disease , that is bred and borne with them , they cannot escape it . now the remedy to remove the evilnesse of nature , is , to get new natures , that is , to get another nature , a holy , regenerate disposition , untill then , men shall neuer be able to doe it ; many labour to mortifie their affections , but yet cannot , because they are busie about the particulars , and never regard the generall ; they can never make the branch good , except they make the tree good , therefore , the way to mortifie , is to get a new nature : consider whether your nature be renued , whether that be cast into a new mould , if it be , this is the way to mortifie inordinate affection , this is the way for the generall : so also it should be our care for any particular affection , that wee finde our selves most prone to by nature , labour to thwart nature in that particular : are you given to wrath by nature ? endeavour to be humbler and meeker then other men ; is your nature more inclined to desire of gain ? labour to be established with a more free spirit ; and this will be a meanes to mortifie you ; otherwise , you shall never waine your hearts from earthly things , till you have a taste of such spirituall things , that is , you shall never win your hearts from joyes , except you have joy and delight in christ , you shall never overcome the griefe of losses and crosses , except you turne your affections to see the loathsomnesse of sinne : contraries in nature do expell one another ; cold is expelled with heate , darknesse with light ; so you must expell carnall affections with spirituall . the 6 ht cause of inordinate affections , is carelesnesse and remisnesse , that is , want of spirituall watchfulnes over the heart , when men rather give occasion unto the affections to be inordinate , than prevent the occasions of it . for the cure of this , take heed , not of sinne onely , but of the occasions of sinne ; for a man to hate sinne , and not to hate the occasions of it , is to deceive himselfe , that is all one , as for a man to walke upon ice , that is afraid of falling : iron will move , if the loadstone be neer : so the affections will stirre up , if there be any alluring sinfull object . and therefore , if sinne knock at the doore of your hearts , you must not let it in presently , but aske his errand , plead the cause with it , and consider the hindrances and inconveniences that come by it . for a man to say , i will give over my lusts , and yet will keepe such company as hee did before , and use his old haunts , he doth but deceive himselfe , prov. 22 , 19. make no freindship with an angry man , and with a furious man thou shalt not goe , prov. 23. 30 benot amongst wine-bibbers , that is , if thou hast used this company , and usest it stil , thou fleest not occasions of sin ; and therfore we must watch over our soules , the heart is deceitful above al things ; take heed to the beginning of your affections , and looke to the beginning of inordinate lusts , when you see it rising , if you perceive but a glimpse of it , quench and resist it , else it will cost you a great deale of more paines afterwards : the affections by little and little giving way to them , will soone get strength , if you let them alone , you set your hearts and minds on fire : a man that is full of anger , or any passion , knowes not how to help himselfe , so dangerous is it to give way to affections , that they carry a man unawares to inordinatenesse ; the best way therefore is to quench it at first ; if you cannot quench it when it is a sparke , how will you doe when it is a flame ? as you are to look to the beginning , so take heed of making false truces with them ; for inordinate affections doe more hurt by ambushes and secret invasions , then by open warre , therefore looke to them on every side , lest they rob you of grace before you are aware . the seventh cause of inordinate affections , is , the root whereon they grow , labor to see the root , and remove it : if one affection doe distemper the mind , it drawes on another distemper , and you cannot lessen that latter inordinatenesse , unlesse you weaken the former , which was the roote of it . as for example ; anger growes upon pride , you shal never lessen or cure that affection of anger , except you weaken pride : now pride causeth anger and contention , ionah was angry , whence came it but from his pride ? when a man through pride knowes not himselfe , he forgets god ; and this man that forgets god , will bee violent in his griefe , in his complaints , in his feares , in his desires , and will never be healed , till he be humbled ; and brought to a base estimation of himselfe . lastly , i would have you to know , that god is the onely agent in this worke of mortification : and therefore have dependance upon god , for it is gods spirit that must cause a man to mortifie : man is not able of himselfe , except god perswade him , psal. 33. 13 , 14. except the lord speake once and twice to us , we will not regard it : paul was troubled with a strong affection , what doth he ? he goes to god , and prayes to him to take away that strong mist ; and so must we doe , pray to god in faith , doe but beleeve , and we shall have our requests granted : continue in prayer , and hold out without wearinesse , and bee your affections what they will bee , yea , never so strong ; such as you thought would never be mortified , yet you shall overcome them . the last use that is drawne from hence , is this ; if inordinate affections are to bee mortified , then is any excesse in any desire sinfull , and for which wee ought sharply to reprove our selves : many grieve for some or other temporall things , this is moderate , when they can yet joy in other things ; so we qualifie our griefes with joyes , and our joyes with griefes ; we are not inordinate : but we are to take heed of excesse in them , for that makes them sinful ; as our over-grieving at losses and crosses , our over-loving of earthly things , too much delight in sports ; these are turned into sinne to us , affections are set in the heart for the safegard of the soule ; a foole indeed , for want of skill may hurt himselfe with them , but he that is skilfull , knowes how to use them without prejudice to himselfe ; and if they bee thus well used , they are very serviceable to the soule ; but if they be once strong headed , that is , get the bridle betweene their teeth , so as they will not bee ruled ; then they prove hurtfull unto us . marke what the wiseman saith of the lust of uncleannesse ; and it is true of all such lusts , the strong man is slaine by them : therefore , fight against the lusts of uncleane and inordinate affections . and that you may doe it , and bee willing to part with them , marke these motives following . the first motive i take out of 1 tim. 6. 10. the apostle speaking of covetousnesse , cals it ; the roote of all evill , &c. and what may be said of this , may be said of any other sinne very truely ; this is one motive : inordinate affections promise profit and contentment , and yet will pierce you through with many sorrowes , that is , it taketh away the health and tranquillity of the soule ; even as the worme doth eate the same tree , that doth breed it . and looke , as the inward heat of an ague is worse than the outward heat ; so these inward ulcers of the soule and affections doe trouble us , and pierce us more than any outward grievance , whatsover , that can assault the body : let a man have houses in the city , goodly gardens , orchards , lands and all contentments on every side ; yet , his inordinate affections doe not suffer him to enjoy any one of these , nay , not to enjoy himselfe , hee cannot converse , talke or meditate with himselfe , it makes a man to be wearisome to himselfe , it hinders a man altogether from doing that which is good : one disease of the body is enough to take away all comforts outwardly , that a man hath ; and one inordinate affection of the soule takes away all pleasure and contentment within ; let a man bee sicke , neither rich cloathes , nor a faire chamber , can comfort him ; so let a man have but one inordinate passion , all other things are nothing to him ; he takes no pleasure in them . the second motive is taken from that of salomon , a mans spirit will beare his infirmities , but a wounded spirit , who can beare ? that is , this doth make a man unable to beare any thing else : for example , a strong love set upon the things of this life , wounds the soule ; and so makes it unable to beare the least losse of any of them , it deads the heart within a man : so immoderate griefe addes affliction to affliction ; immoderate feares are worse than the thing feared , whereas otherwise , afflictions are nothing grievous , if they be rightly used : paul was in prison , and so were ioseph's brethren , yet you see the difference ; the one full of joy , the other full of griefe and sorrow , because they had sinned ; their consciences were not whole , they could not beare their burthen : therefore , looke to your affections , that you may passe through the changes of this life with more comfort , if you cannot bring your minde to the doing of this , then bring those things to your mind , labor to mortifie them , and that is the best way to bring your mindes to the things ; my meaning is , if you cannot bring your minde to love worldly pleasure and contentments lesse , mortifie them to your mind , that is , looke not at them , as pleasures or contentments ; if you must love them , let them seeme lesse lovely to you : dye to them in affection , or else , let them dye to you in apprehension ; true indeed , without gods over-ruling power , we can doe nothing ; yet wee must use the meanes , as we see in the casting of a dye , it is not in us to win as we please , but yet the playing of the cast is requisite ; so the mortifying of the affections , it is not in us , yet we must use the meanes for to doe it ; let us not give satisfaction to any lust , but hinder it to our powers : it is a shame for us to have our hearts affected with any sinnefull lusts , were wee more carefull of our soules , these inordinate affections would bee more broken and kept downe by us . beleeve it , strong affections breed strong afflictions , and say , thou shouldest have riches and contenment in earthly things , and yet have inordinate affections , this is no helpe for thee , it is but an applying of an outward plaister to an inward sore , that will doe it no good . the third motive is taken from 1 timothy 6. 9. the apostle speaketh there of the desire of riches , he saith , that it breedeth many foolish and hurtfull lusts , in that regard , wee should mortifie them , because they are foolish lusts , and foolish , because hurtfull ; when a man hurts himselfe out of some mistake , or by his owne heedlessenesse , hee is properly said to be a foole : it is properly folly , when a man hurts himselfe , whil'st he seekes to doe himselfe most good ; wee seeke to doe our selves good , when we give satisfaction to every lust , but yet we hurt our selves ; strange affections invite us to sinne , and sinne brings to misery ; and thus they are hurtfull . shun them therefore , seeing god hath appointed them to be mortified , let us mortifie them ; whatsoever god hath appointed to be mortified , and we will not doe , it is as hurtfull for us , as achans wedge was to achan ; which is called a cursed thing : and so every unmortified lust is a cursed thing . take we heed of it . the fourth motive is this , because inordinatenesse of affections hinders us in the doing of the good actions , wherein our happinesse doth consist , they make the faculties of the soule unfit to doe the things they should doe : as iames 1. 20. the wrath of man worketh not the righteousnesse of god ; that is , it disableth a man to worke that righteousnesse , he should doe ; and what may be said of wrath , may be said of any other affection ; as of malice , 1 pet. 2. 1. wherefore laying aside all malice , &c : that is , while these are in you , you cannot heare the word as ye ought ; so for inordinate desire of gaine , ezek. 31. the reason why the people heard without profit , was , because their hearts went after their covetousnesse : mortifie these lusts , and then you shall goe with ease and safety in the way of godlinesse , yea , we shall be carried to it , as a boate is with winde , with all facility and expeditenesse . the fift motive is , because of the shame and dishonour they doe bring men into ; men are afraid of shame in other things , it were to be wished , they were so afraid of shame in this : every inordinate affection is a short drunkennesse , and it brings the drunkards shame to a man ; drunkennes discloseth all , and so , if there be any corruption in the heart , inordinate affection drawes it forth . every man is ashamed of indiscreetnesse in his carriage , now , what is the cause of indiscreetnesse ? it is the defect of wisedome , either the forgetfulnesse or not heeding of the time , place or action we are about ; and what makes this forgetfulnes ? it is the drunkennes of passion . when the apostle iames would shew , who was a wise man , he saith , he will shew out a good conversation in his works ; there will be meekenes and gentlenesse in his carriage and behaviour ; but , if there be any envy or strife in the hart , this shews a man to be but a weak creature : whereas on the contrary , it is an honour in a man to passe by an infirmity ; that is a signe of a strong man , that is able to overcome himselfe . the sixth motive is , because they blind the reason and iudgement , which should be the guide of all our actions in the course of this life ; that which is said of bribery , that it blinds men ; and that the affection to the bribe makes the sinne a great deale more ; the like may bee said of other sins ; as long as passion rageth , thou canst neither judge of thine owne nor of others faults : if thou wouldest judge of another mans fault , take away the beame that is in thine owne eye ; and so if thou wouldst judge of thine owne faults , these affections must not blind the mind and the reason , for so they will hinder us in discerning good , and in doing any thing that is good ; for , when the mind is corrupted , the will is corrupted ; and then , instead of walking in the wayes of god , wee walke in the pathes of sinne : therefore , in regard of the safetie and security of our lives and actions , wee should mortifie these our affections . how to mortifie covetovsnesse . coloss. 3. 5. and covetousnesse which is idolatrie . covetousnesse which is idolatrie , that must bee mortified aswell as the other earthly members . now this covetousnesse is nothing else but an inordinate and sinfull desire , either of getting or keeping wealth or money . the inordinate lusting after honours that is called ambition , too much affecting of beauty , is called lustfulnesse . and lust is an inordinate affection , which when it propoundeth riches for its object , it is called covetousnesse , which is idolatrie . now idolatrie consisteth in one of these three things . first , in worshipping the true god in a wrong manner , apprehending him as a creature , giving that to himthat agreeth not with him . secondly , when as we make the creature a god , by conceiving it under the notion of a god , so did they who worshipped iove , mars , and those heathens that worshipped the creatures as gods. thirdly , when we attribute that unto it which belongeth unto god : as to trust in it , to delight in it , to put all our trust & confidence in it ; when as we think it can performe that unto us , which god onely can . now that covetousnesse is idolatrie , is meant , when as we thinke that riches can do that which god only can doe , as that they can doe us good or evill . if they are gods ( saith god ) let them doe good or evill . god only doth good and evill , therfore he is distinguished from idols , because they cannot do it , affections follow opinions , & practise followes affections . hebr. 11. 6. he that will come to god , must beleeue in him none will worship god , unlesse they beleeve that god can comfort & relieve them in all their distresses ; so when men have an opinion , that riches and wealth wil yeeld them comfort , be a strong tower of defence , to free them frō inconveniences , this makes them to trust in them , and this thought is idolatry . there are two points of doctrine that arise from these words . the first is this : that to seeke helpe and comfort , from any creature , or from riches , and not from god alone , is vaine , and sinfull . the second is this : that covetousnesse which is idolatrie , is to be mortified . for the first , for to seeke any helpe or comfort from any creature , and not from god alone , is vaine and sinnefull , and it must needes bee so , because it is idolatrie . now in idolatrie , there are three things , first , vanity and emptinesse , 1. cor. 8. 4. an idol is nothing in the world . here is vanitie . secondly , sinnefulnes : there is no greater sin then it is , and it is an extreame vaine , because we attribute that to it , which doth only belong to god , to thinke if that i am well , and strong in friends , have a well bottomed estate , that my mountaine is strong on every side , i shall not be moued , this is sinf●ll and vaine ; you shall not live a whit the better , or happier for it ; a strange paradoxe contrarie to the opinion & practise of most men . when we consult with our treasures , doe not we thinke that if we have such wealth , and such friends , that we should live more comfortablie and happily ? there is no man but will answere , that he thinkes so . but yet my brethren , we are deceived , it is not so : it belongs to god only to dispence of his prerogatives , goodor evill . a horse is but a vaine thing ( saith the psalmist ) to get a victorie , that is , though it be a thing as fit as can be in it selfe , yet if it be left to it selfe without god , it is but vaine , and can doe nothing . so i may say of riches , and other outward things ; riches are vaine , and honours , and friends are vaine to procure happinesse of themselves : so physicke of it selfe is vaine to procure health without god , they are nothing worth , hee that thinkes otherwise erreth . it was the follie of the rich man , that hee thought so , and therefore sung a requiem unto his soule . eate drinke , and bee merry , o my soule , thou hast goods layd up for thee for many yeeres . hee did not thinke himselfe happy , because hee had any interest in god and his favour , but because hee had aboundance of outward things , and therefore you see the end of all his happinesse , thou foole , this night shall thy soule be taken from thee , and then what is become of all thy happinesse , yet such is our folly , that most of us reflect on the meanes and on the creatures , and expect happinesse from them . but christ tels us , they will not doe the deed ; this night shall they take away thy soule , and then al thy happines is gone . the rich man thought before , he had beene sure as long as his wealth continued with him , that he needed not to expect any calamitie , but now he sees that hee built on a sandic foundation . david , though a holy man , being established in his kingdome , having subdued all his enemies and furnished himselfe with wealth , hee thought that his mountaine was then made so strong , that it could not be moved , that to morrow should bee as yesterday , and much more aboundant . but no sooner did god hide his face from him , but hee was troubled . to shew that it was not his riches and outward prosperitie that made him happy , but god onely . so dan. 5. 28. belshazzer when as hee thought himselfe happy , being inuironed with his wives , princes , and servants , when as hee praised the gods of silver , and the gods of gold , abounded with all outward prosperitie , and reposed his happinesse in it , is accompted but a foole by daniel , because he glorified not god , in whose hands his wealth and all his wayes were , and therefore he was destroyed . these things of themselves will not continue our lives , nor yet make us happy of themselves ; wee take not one step of prosperitie , or adversity , but gods hand doth lead us . my brethren that heare mee this day , that have heretofore thought , that if you had such an estate , such learning , such ornaments , and such friends , that then you were happy . to perswade you that it is not so , it would change your hopes and feares , your griefe and joy , and make you labour to be rich in faith , and in good workes . it will be very hard to perswade you to this , yet we will doe what we can to perswade you , and adde certaine reasons , which may perswade you to beleeve it to bee so ; if god shall adde a blessing to them that joyne the operation of his spirit with them to perswade you . first this must needes be so , in regard of gods all-sufficiencie , he alone is able to comfort without the creatures helpe , else there were an insufficiencie , and narrownesse in him , and so then he should not be god , if he could not fill our desires every way , even as the sunne should be defective , if it needed the helpe of torches to give light . god is blessed not onely in himselfe , but makes us all blessed : it is the ground of all the commandements . thou shalt love and worship the lord thy god , and him onely shalt thou serue . wee must love him with all our hearts , with all our soules ; let not the creature have any jot of them , because all comfort is from god , gen 17. 1. i am god all sufficient , walke before me , and be perfect , that is , love me altogether , set your affection on none but mee , ye need not go unto the creature , al is in me . if the creature could do any thing to make us happy and not god , then we might step out to it , but the creature can doe nothing to it , god only is al sufficient to make you perfect every way ; though that the creatures be used by god , yet it is only god that makes you happy and gives you comfort and not the creature . secondly , it must needs be so , because of the vanity and emptinesse of the creature , it can do nothing but as it is commanded by god , he is the lord of hostes which commandeth all the creatures , as the general doth his armie ; a man having the creature to helpe him , it is by vertue of gods commandement ; it is the vanitie of the creature , that it can do nothing of it selfe , except there be an influence from god : look not then unto the creature it selfe , but to the influence , action , & application which it hath from gods secret concurrence with it , what it is to have this concurrence & influence from the creature , you may see it expressed in this similitude . take the hand it moves , because there is an imperceptible from the will that stirres it , so the creature moving , and giving influence and comfort to us , it is gods will it should doe so , and so it is applied to this , or that action . the artificer using a hatchet to make a stoole , or the like , there is an influence from his art , that guides his hand and it ; so the creatures working , is by a secret concourse from god , doing thus and thus . and to know that it is from god , you find a mutabilitie in the creature , it workes not alwayes one way : physicke and all other things are inconstant , sometimes it helpes , sometimesnot , yea many times when you have all the meanes , then they faile , to shew that there is an influence from god , and that the creatures are vanishing , perishing , and inconstant . thirdly , it must be so , because it is sinfull to looke for comfort from any thing but from god , because by this we attribute that to the creature , which only belongs to god , which is idolatrie . the creature steales away the heart in an imperceptible manner . as absalom stole away the peoples hearts from david , or as the adulterer steales away the love of the wife from her husband ; it makes you serve the creature , it makes you settle your affection upon the creatures , if they faile , you sorrow , if they come , ye joy , and yee doe this with all joy , all delight , all pleasure , and desire , this is a great sinne , nay , it is the greatest sinne ; as adulterie is the greatest sinne , because it severs , and dissolves the marriage : so it is the greatest , because it severs us from god , and makes us cleave to the creature . the maine consectory and use from this , is to keepe you from lusting after worldly things ; men are never weary of seeking of them , but spend their whole time in getting of them , and this is the reason why the things that belong to saluation , are so much neglected , men spend so much time in a thousand other things and trifles , and have no time at all to serue god in ; they are busie about riches , honor , credit , or the things whereon their fancies doe pitch , but if this be digested , it will teach you to seeke all from god , who disposeth all things , and to whom the issues of life and death , of good or bad belong . consider with your selves and you shall finde , that the reason wherefore you doe seeke for outward content or comfort , is because you doe thinke it will do you good if you haue it , or hurt if you have it not , but herein you erre , giving that to the creature which onely belongs to god. esay 1. 23. if the idoles bee gods , let them doe good or evill , saith the lord. the scope of this place , is to cast off the whorish and adulterish affection of those that have an eager and unwearied desire after earthly things , by shewing that they cannot doe us any good or hurt . therefore god punished david exceedingly for numbring of the people , because hee thought that they could strengthen him against his enemies without gods helpe , therefore ierem. 23. 24. thus saith the lord. let not the wise man glory in his wisedome , neither let the mighty man glorie in his might , nor the rich man glory in his riches . but let him that glorieth , glory in this , that hee vnderstandeth and knoweth , that i am the lord that executeth loving kindnesse , iudgement , and righteousnesse in the earth . as if he should have sayd , if these things could doe you good or hurt , there were some reason that you might seeke them , but there is nothing in them that you should desire them , for it is i onely that execute judgement , and mercie , all good and evill is from mee , therefore psal. 62. wee have this caveat given us , if riches increase , set not your hearts upon them , magnifie not your selues for them and in them , for all comfort is from god onely , else you might set your hearts on them , but now all power and kindnesse is from him , therefore your wealth cannot doe it . but it may be objected , that god doth comfort us , and make us happy in this life by meanes , and that riches are the meanes , wherefore then may we not seeke to them to get this comfort ? to this i answere , that god doth reward every man according to his workes , not according to his wealth , yea , he can comfort us without these , for he is the god of all consolation , 2. cor. 1. 3. and that hath inclusive and exclusively all comfort in him and from him , none without him ; if we thinke to have it from honour , wealth , or friends , wee deceive our selves , for they are vaine and profit not , 1. sam. 12. 25. turne yee not aside , for then should you goe after vaine things , which cannot profit you , or deliver you , for they are vaine . all these things without god will profit you nothing . but will not wealth and friends profit us ? no not at all , they are vanity , they are empty in themselves , they cannot doe it , they are in themselves but vanity ; having the creature , you have but the huske without the graine , the shell without the kernell , the creature is but empty of it selfe , except god put into it a fitnesse to comfort you , all is vanity and nothing worth , and this vanity is nothing but emptinesse . and this serves to correct the thoughts of men , who thinke , that if they had such an estate , and all their debts payd , if they had such and such friends , that then all would be well with them , and who is it that thinks not thus ? but let those that entertaine such thoughts , consider the vanity of the creature ; all our sinnes proceede from the over-valuing of the creature , for sinne is nothing but an aversion of the soule from the immutable god to the creature . labour then to conceiue 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 presse this further , consider these foure things . first , if you goe another way to worke , all you see and seeke comfort in the creature shall be labour lost , for it is not in the power of the creature to yeeld you any comfort , if you busie your selves with seeking of comfort from it , you will walke in a vaine shadow , psal. 39. 6. surely every man walketh in a vaine shadow , surely they are disquieted in vaine , hee heapeth up riches , and knoweth not who shall gather them ; if wee looke for comfort from riches , wee looke it but from a shadow , all our labour is in vaine . there is a shadow of the almighty wherein some men walke , where they shall be sure to finde this comfort , others there are that walke in the shadow of the creatures in the vanity of their minds , seeking comfort from it : those who thus walke shall be deceived . a shadow though it seeme to be something , yet it is nothing , yee may seeme to have the lineaments of a man , or some other creature , yet it is nothing : so these outward things may seeme to have something in them , but yet indeede they have nothing , those that seeke for comfort in them commit two evils , ier. 2. 14. they forsake god the fountaine of living water , and digge unto themselves pitts that will hold no water , god having all comforts in him comforts never failing , because there is a spring of comfort in him , yet wee forsake him and digge pitts , which if they have any water , it is but borrowed , and not continuing , and that water which they have is none of the best , it is muddy , and will not alwaies continue : wherefore pitch your affections upon the true substantiall good , not on vanities . if wee see a man come to an orchard full of goodly fruits , and hee should onely catch at the shadow of them , netling his hands , and spending his labour in vaine , we would account him either a foole or a mad man ; yet we in the cleare sunshine of the gospell ( such is our madnesse ) catch and seeke after shadowes , with trouble of minde , and sorrow of heart , neglecting the substance . secondly , consider that you seeke your happinesse the wrong way , that is , you seeke it in wordly things , they are not able to helpe you , because they reach not to the inward man , the body is but the sheath and case , our happinesse lyes not in it ; so in the creatures , their happinesse consists not in themselves , but in something else , it lyes in observing the rule which god hath appointed for them . the fire observing the rule which god hath given it , is sure ; so of water , and so of all creatures animate and inanimate , their happinesse consisteth in observing the rules which god hath prescribed to them . the law of god is a rule that we must walke by , following it as a rule wee are happy , that doing well , and observing the commaundements , makes us happy ; he that keepeth the commandements , shall live in them ; he that departeth from them is dead . every motion of the fish out of the water is towards death , but every motion of it in the water is to life : so let mans motions be towards god , and then they are motions to life ; but let him move after outward things , and it is a motion towards death and misery , and therefore if you seeke this comfort from outward things , you goe the wrong way to get it . thirdly , consider that you make a wrong choise , you seeke not that which will doe it , if you seeke for this comfort in god , all is in one place ; but if you seeke for it in the creatures , you must have a multitude of them to comfort you ; if that they could comfort you , you must have health , wealth , honour , friends , and many other things , but there is one thing only will doe it , if you goe the right way to get it , you shall finde it onely in god ; martha shee was troubled about many things , when as one thing onely was necessary . if you looke for comfort in earthly things ; you must have a thousand things to help to it , but godlines which hath the promises of this life , and of the life to come doth yeeld this comfort of it selfe if you seeke it in it . it is a great advantage for us to have all the comforts in one thing , godlinesse onely hath all these comforts , therefore seeke them in it . fourthly , consider that that comfort and happinesse which you have from the creature , is but a dependant felicity , and it is so much the worse , because it depends on the creature which is mutable and uncertaine ; how much better is it to depend on god , in whom is no shadow of variety or change . every creature is weaker , by how much it hath dependance on another , and so are you weaker , by how much the more you depend on outward things ; if you depend on friends , they may change their affections and become your enemies , or death may take them away , and then your happinesse is gone : if you depend on riches , pro. 23. 5. wilt thou set thine eye on that which is not ? for riches certainely make themselves wings , and flye away as an eagle towards heaven , and then your happines is gone : but if you seeke for , and place your happinesse in god , in whom is no change or alteration , then it is perpetuall . a dependencie on things that are mutable , will yeeld no comfort , because god will have all to depend on himselfe . therefore the 1. cor. 1. 30. christ of god is made unto us wisedome , and righteousnesse , and sanctification , and redemption , that no flesh might rejoyce in it selse , but that he that glorieth might glory in the lord : for this end , god hath convayed christ unto us , that hee might make us beleeve that wee fare not the better for any creature , and that so wee might rejoyce onely in the lord ; therefore he hath made christ redemption from all evill , that hee might furnish us with all good , christ hath redeemed us from hell and miserie , and from want of good things , seeke not then a dependencie on the creature , thinke not that it will better you , and this will make you to depend on christ ; therefore for these 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 he was the levites , refuse him not as the israelites did , depend upon him in good earnest , a little you say with gods blessing will doe much ; labour not therefore , neither toyle you to leave great portions to your children , the common pretence that men have for their covetousnesse , for though you leave them never so much , if gods blessing be not on it , it is nothing , it can yeeld them no comfort , yea many times it is an occasion of their hurt . if then gods blessing be all in all , if that onely can administer comfort , and make us happy , i would aske you this question ? what if you did leave your children onely gods blessing , would it not be sufficient though you left them little or nothing else , you thinke not so , and yet whatsoever you can leave them without gods blessing , is nothing worth ; preachers labour much in this to draw you from worldly things , and all to little purpose ; it must be gods teaching , that perswades within which must effect it ; you must therefore take paines with your hearts , the generality of the disease shewes that it is hard to be cured , labour therefore to finde out the deceites which hinder your practise of these things , which are these . one deceit that deceives them , is that they are ready to say , that those things are the blessings of god. why should we not rejoyce in them ; so afflictions they are crosses , and therefore grieve for them ; if these then did not adde to our blessednesse , why count wee them blessings , and account poverty as a crosse ? to this i answere , that if you take them as blessings , you may rejoyce in them as the instruments by which god doth you good ; blessings are relative words , they have reference unto god , if you consider them without reference to him , they cease to bee blessings ; therefore if you consider them meerely as blessings , you may rejoyce in them . now yee receive them as blessings . first , if you depend upon god for the disposing , continuing , and want of them , if you thinke you shall enjoy them no longer then god will ; if you thinke thus with your selves , wee have wives , children , friends , and riches , 't is true we haue them , but yet they shal not cōtinue with us an houre or minute longer ; then god will : if you thinke so in good earnest , then yee rejoyce in them as blessings . a mā that is releeved when he is in danger , lookes more to the will , then to the hand of him that helps him ; we looke more to the good will of our friends , then to their gifts : so wee should looke more on gods will and pleasure , thē to the benefit she bestowes upon us ; the consideration of these things as blessings , must raise up your thoughts to heavenly things , to consider that whatsoever is done on earth , is first acted in heaven : the sunne is first eclipsed there , and then here ; so that your estates are first eclipsed there before that they are here ; looke therefore on god , and on these as meerely depending on gods will , and then you enjoy them onely as blessings . secondly , you looke on them as blessings , if you looke upon them , so as to know that you may have them in aboundance without any comfort ; instruments have nothing of themselves , whatsoever they have is put into them . a man may have friends , and all other outward things , his mountaine may seeme to be strong , yet without gods blessing on them hee may want comfort in them ; when as you thinke thus , that you may have those things without comfort , it is a signe that your eye is on god , that you looke on them onely as the vehiculars or conduct pipes to convay comfort . the ayre yeelds light as an instrument , though it have no light of it 's owne , the water may heate but not of it selfe , but by that heate which is infused into it by the fire ; so if a man drink a potion in beere , the beere of it selfe doth not work , but the potion worketh by the beere : so it is with all outward blessings , they of themselves can yeeld you no comfort at all , but if they would yeeld you any , it is by reason of that comfort which god puts into them . thirdly , you doe then enjoy them as blessings , if you thinke you may have comfort without them ; the ebbing and flowing of outward things , doth not augment your comfort , or diminish it . those that have not any outward blessings , may have more gladnesse and comforts in their hearts , then those whose corne and wine are encreased , psal. 4. 7. those who have but a small cottage and a bed in it , are many times more happy , more healthy , and sleepe more quietly , then these rich men whose wealth will not suffer him to sleepe , eccle. 5. 12. many there are that seeme to want all outward blessings and comforts , yet are full of inward comforts and delights . many there are who like paul & the apostles , seeme to have nothing , and yet possesse all things . as it is all one with god , to helpe with fewe or with many , so hee can comfort with fewe friends and externall blessings as well as with many ; yea , hee can make a little which the righteous have , more comfortable then all the revenewes of the ungodly , be they never so great . that which hath beene said of blessings , the like also may be said of crosses , you may greeve for them if you take them as crosses , but withall take heede that yee account not those things crosses , which indeede are no crosses : want was no crosse to paul , nor yet imprisonment , for in the one he abounded , in the other hee sung , it is advantage unto us sometimes , to have outward blessings taken from us . it is advantage for us to have blood taken away in a plurisie , it is good sometimes to loppe trees , that so they may bring foorth more fruite , so it is good for us many times to haue crosses , for to humble us , and to bring us neere unto god , yet we may sorrow for the losse of those things , and take it as a crosse . if you can say this from your hearts , that yee are not afflicted , because yee are made poore , because your wealth is taken from you , but because it is gods pleasure to take it away from you , either for the abuse of it , or else to punish you for some other sinne . so that if you bee cast into some sicknesse , you may not grieve for it as a crosse merelie , as it is a sicknesse , but as you conceive the hand of god in it , laying it on you , as a punishment foryour sin. the second let , and deceit is , the present sence and feeling which wee have of the comfort that comes from aboundance of outward things , therefore whatsoever is said to the contrarie , is but speculations & fantasies : men are guided by sense which cannot be deceived ; we finde and feele comfort in those things by experience , we see a realtie in these things , and therefore whatsoever you say to the contrarie , is but in vaine and to no purpose . to this i answere , that you must not judge of things according to sense , for sense was never made a judge of god to judge of these things , butjudge of them according to faith and rectified reason , which judgeth of all things that are to come , that are past , and present altogether , and so can best judge of these things as they are . now for to helpe your judgement in these things . first , consider what the scripture doth say of them , what it doth say of pleasures , friends and riches , the scripture presents things as they are , and that tells you that they are but vanity of vanities , all is but vanitie . secondly , consider the judgements of others concerning them , who have bin on the stage of afflictions , and have abounded in good works whilest they lived but are now gone . thirdlie , consider what you will judge of them at the day of death , then men are awaked and see these things as they are indeede , and then they bemoane themselves that they have spent so much time in seeking after those things that will not profit them , and spent so little time in looking after salvation . iudge not of them as you finde them for the present , but likewise as you shall find them , for the time to come judge of al together . now for sense , you must understand its double . first , there is a sense and feeling of the comfort of the creature , as a man that is benummed with cold , is refreshed with fire , or a man that is faint and feeble in heart , is refreshed with wine . secondly , there is a super-eminent comfort , proceeding from an apprehension of gods favour towards us in giving these blessings to us . there may bee an inward distemper which may make our ioyes to be hollow and counterfeit . there may be sadnesse of heart , when there is outward ioy , because there is an inward and supereminent sense , which affects the heart another way , & therfore eccl. 2. 2. it is called , made ioy , because we mind it not . it is the ioy of ioyes , and life of comfort , that is from within , that proceeds from the inward man ; as the soule is strong in health , so it findes-more comfort both in externall and supereminent comfort . graces are to the soule , as health is to the bodie , the more and the greater they are , the more comfort they administer . but yee may say , that the creature can administer its owne comfort , and of it selfe . to this i answere , that there is an aptnesse and fitnesse in the creature to comfort us , but yet it can yeeld no comfort without god , wherefore keepe your affections in square , have so much joy and delight in the creature , as the creature requires , and no more ; if your affections hold a right proportion with their objects they are aright , therefore thus farre you may joy in the creature and no further . first , you may joy in it , with a remisse joy , ye may also sorow with a remisse sorow , ye may joy in it as if ye joyed not , & sorrow in it , as if ye sorrowed not . secondly , you may joy in them with a loose joy , & affection , as they sit loose to you , so you may sit loose to them , 1. cor. 7. 29. 30. 31. brethren the time is short , it remaineth therefore that those which have wiues bee as if they had none , that those that weepe , be as if they wept not , that those that rejoyce , as if they rejoyced not , and those that buy , as though they possessed not , and those that use this world , as not abusing it , that is , let your affections be loose to these things . take any of these outward things , you may cast your affection on them in a a loose manner , goe no further then this , the fashion of the world passeth away , yee may be taken away from it , and it from you , therefore affect it no otherwise then a transitorie thing , and with a loose and transeunt affection , willing to depart from it , whensoever it shall please god to take it from you . thirdly , you may love them with a dependant affection , they are things of a dependant nature , they have no bottome of their owne to stand upon , they onely depend on god , and so you may love them as depending on him , eying the fountaine , and not the cesterne from whence they flow , take not light from the aire , but looke to the sunne from whence it comes . the third deceit is a false reasoning . wee findit otherwise by experience : we see that a diligent hand maketh rich , and bringeth comfort , wee see that labour bringeth learning , and for the labour which wee take to get it , in recompence of it , it makes us happie . to this i answere , that this clay me doth not alwaies hold , god breakes it many times , riches come not alwayes by labour , nor comfort by riches , the labour profiteth nothing , psal. 12. 71. except the lord build the house , they labour in vaine that build it . except the lord keepe the citie , the watchman watcheth but in vaine . it is in vaine to rise up early , to goe to bedde late , and to eate the bread of carefulnesse , yee shall not reape the fruite ye expect , unlesse god bee with your labour . if christ be absent , the disciples may labour all night and catch nothing ; but if he be present with them , then their labour prospereth , then they inclose a multitude of fishes ; so when wee labour and take paines , and thinke to be strong in our owne strength , without gods helpe , we go to worke with a wrong key which will not open , but if gods hand be in the businesse , we doe it with great facility and ease , which god hath appointed we should doe . you may see this in ioseph , god purposed to make him a great man ; see with what facility he was made the governour of aegypt , next to pharaoh , without his owne seeking , and beyond his expectation : so it was with mordecai , so with dauid ; god appointed to make them great , and therefore they became great , notwithstanding all oppositions . on the contrary , let man goe on in his owne strength , and hee shall labour without any profit at all : hence it is , that many times wee see a concurrencie of all causes , so that wee would thinke that the effect must needes follow , and yet it followes not , and if it doe follow , yet we have no comfort in it . first , because god makes an insutablenesse and disproportion , betwixt the man and the blessing , as betweene iudas and his apostleship : a man may have tables well furnished , riches in aboundance , a wife fit for him , and yet have no comfort in them , because god puts a secret disproportion betwixt him and them . secondly , though there bee a concurrence of things , yet god may hinder the effect , sometimes for good , and sometimes for evill , as elishas servant was readie in the nicke , when the shunamite came to begge her possessions and lands of the king , 2. kings 8. 5. 6. he was then telling the king , how elisha had restored her sonne to life : so abraham when he was to offer up his sonne isaack , in the instant god sent the ramme to be tyed in the bush : so saul when hee had purposed to kill dauid , god called him away to fight with the philistins , and as god hinders the effect for good , so he doth for evill . thirdly , god doth it sometimes by denying successe unto the causes . the battaile is not alwayes to the strong . when there are causes , and the ' ffect followes not , it is because god doth dispose of things at his pleasure , and can turne them a contrary way , health and comfort , joy and delight follow not outward blessings , except god put it into them . the fourth deceit is this , these things are certaine and present , but other things are doub●full and uncertaine , wee know not whether wee shall have them or no. to this i answere , it is not so , future , spirituall and eternall things are not incertaine , but th●se things which we enjoy here are ; those things wee here enjoy , and wee also our selves , are subject to changes and alterations . wee are as men on the sea , having stormes aswell as calmes : wealth and all outward blessings are but transitorie things , but faith and spirituall things are certaine , and endure for ever . wee have an almighty and unchangeable god , and immortall , incorruptible inheritance , which fadeth not away , reserved for us in the highest heavens . in temporall things , who knoweth what shall bee to morrow ? in them thou canst not boast of to morrow , but as for spirituall things , they are certaine , they have no ambiguity in them ; but the maine answere that i give , is that here we must use our faith . consider the grounds on which faith relies , and then the conclusions and consequences that arise from them : take heede to them , and be not deceived ; if yee beleeve god to bee the rewarder of all those that trust in him , as you say hee is , why rest you not on him , why are yee not contented with him for your portions , why thinke you not him sufficient ? if the creature be god , then follow it , but if god be god , then follow him , and bee satisfied with him ; labour therefore for faith unfaigned , and walke according to it . if then it bee vaine and sinnefull to seeke helpe and comfort from any creature , or from riches , and to thinke that they can make us live more comfortablie ; hence then consider the sinnefulnesse of it , and put it into the catalogue of your other sinnes , that formerly you have had such thoughts . every one is guiltie of this sinne , more or lesse : and this is a sin not small , but of an high nature , it is idolatrie . in the times of ignorance , sathan drew many men to grosse idolatry , to worship stocks and stones , but now hee drawes them to another idolatrie , lesse perceptible , and yet as dangerous in gods sight as the other , who is a spirit , and can discerne , and prie into it ; let us therefore examine our hearts , and consider how much we haue trusted the creatures ; let us condemne our selves , and rectifie our judgements to judge of things as they are ; let us not think our selves happy for them ; let us not thinke our selves blessed in them , but onely in christ , because it is not in their power to make us happie . if wee have so joyed in these , or loved them so , as to love god lesse , it is an adulterous love and ioy . wee have no better rule to judge of adulterous love , then this , when as our love to the creature , doth lessen our love to god. now , least wee bee deceived in our love to the creature , i will give you these signes , to know whether your love be right to it or no. first , if your affection to the creature cause you to withdraw your hearts from god. ier. 17. 5. cursed bee the man which maketh flesh his arme , and whose heart departeth from the lord. it is a signe wee make flesh our arme , when wee withdraw our hearts from god , wee make the creatures our ayme , when they withdraw us from god. 1. tim. 5. 5. she that is a widdow indeed trusteth in god , and continueth in supplications night and day , this is a signe that they trust in god because they pray unto him . consider what your conversation is , whether it be in heaven or no , phil. 3. 20. our conversation is in heaven . the neglecting and not minding earthly things , in the former verse sheweth him not to bee of an earthly conversation , the more our hearts are drawne from god , the more are they set and fixed on earthly things . secondly , consider what earthly choice you make , when as these things come in competition with god , and spirituall things , what billes of exchange doe you make , doe you make you friends of the unrighteous mammon , not caring for the things of this world , when they come in competition with a good conscience , or doe you forsake god , and sticke to them ? thirdly , consider what your obedience is to god , whether his feare bee alwayes before your eyes , or whether riches set you on worke or no : what mans obedience is , such is his trust , if ye obey god , then ye trust in him , and if yee obey riches , then ye trust in them , and not in god. fourthly , consider what your affections are , nothing troubles an holy man , but sin , the which makes him seeke helpe at gods hands , and not in these . on the contrary , nothing troubles a worldlie man , but losses and crosses , sinne troubles him not at all , by this judge of your love to riches , whether it bee right or no. thus much for the first generall doctrine . we come now to the second , which is this . that covetousnesse is to be mortified , that covetousnesse is unlawfull , all know it , the things therefore that will be usefull in the handling of this point , will be to shew you what covetousnesse is , and why it is to be mortified . now to shew you what it is . covetousnesse may bee defined to be a sinnefull desire of getting , or keeping money , or wealth inordinately . first , it is a sinnefull desire , because it is a lust , as lusting after pleasure , is called voluptuousnesse ; it is also inordinate , the principle being amisse , and likewise the object . the principle is amisse , when we over-value riches , set a greater beauty on them then they have , and seeing them with a wrong eye , wee lust after them , by reason that wee over-value them , and thus to over-value them , is to lust after them , and to thinke that they can make us happie , is idolatry . the object of it is as bad as the principle , when as th' end is either to raise us to a higher condition , or to fare deliciously every day , or else to spend them on some lust , as well as to keepe them . secondly , it is of keeping , or getting mony , getting it inordinately , seeking it by wrong meanes , or of keeping it , first in not bestowing of it on our selves as wee ought , there is tenacitie of this sort amongst men . eecle . 5. 15 there is a sore evill under the sunne , namely , riches kept by the owners thereof , to their hurt , when as it is comely for a man to eate and drinke , and to enjoy the good of all his labours that hee hath taken under the sunne , all the dayes of his life which god giveth him , for this is his portion , and thus to rejoyce in his labour , is the gift of god. eccl. 5. 18. 19. secondly , thou in not giving to others , art too strait handed , having goods and seeing others to want . the last and chiefe thing in the definition is , inordinately , that is , which is besides the rule . a thing is sayd to bee inordinate , when as it is besides the square that a man doth , and in doing thus , wee doe amisse . now this affection is sayd to bee inordinate in these foure respects . first , when wee seeke it by measure more then wee should . secondly , when we seeke it by meanes that wee should not . thirdly , when we seeke it for wrong ends . fourthly , when we seeke it in a wrong manner . for the first , we offend in the measure , when as we seeke for more then god gives us ; that which god gives everie man , that is his portion here , eccle 5. 18. and he that desireth , and withholdeth more then his portiō , is he that offendeth in the measure . pro. 11. 24. but how shall i know gods will , and what my portion is . i answere by the event , see in what estate and condition god hath set you ; see what estate he hath giuen you , that is your portion , and with it you must be content , god hath a soveraigntie over us , we are but his subjects , and must bee contented with what he gives us , you are contented with that your fathers or your prince gives you , therefore you must receive that which god bestowes on you , with all humilitie , and thankefulnesse ; if we bee soundly humbled , wee will confesse our selves worthy to bee destroyed , eze. 36. 32. we will confesse with iacob . gen. 32. 10. that we are unworthy of the least of gods mercies , that the least portion is more then we deserve . the prodigall being humbled , was content with the least place in his fathers house , to be as one of his household servants , and so wee ought to bee content with that portion which god hath given us , be it never so small , because it is more then wee deserve , and if wee desire and seeke for more , this desire is sinfull . secondly , as wee ought not to seeke wealth , more then is our due . so vve ought not to seeke it by unlawfull meanes , not by vsurie , gaming , oppression , fraude , deceipt , or any other unlawfull meanes . i adde this of gaming , because it is unlawfull , though it bee little considered , for it is no meanes that god hath appointed , or sanctified to get money by , because it is neigher a gift , nor a bargaine ; i dispute not now vvhether playing for triflles to put life into the game be lawfull , but of gaming with an intent to get and gaine money or wealth . this i say is unlawfull meanes , and such as have gotten monie by such meanes , are bound to make restitution . thirdly , vvhen th' end of our seeking after monie is wrong , then our affection is sinnefull , as if wee seek it onely for it selfe , that we may be rich , or to bestow it on our lusts , and make it our ends , and not for necessaries onely , and so much as shall serve our turnes , when vve seeke it thus , vvee seeke it in excesse ; hee that desires money for a journey , desires no more then will serve to defraie his costes , and expenses in his journey ; so if a man desires monie for any other end , hee desires so much as will serve for that purpose and no more ; so in other things : hee that is sicke , desires so much physicke as vvill cure him , and no more . so wee ought to desire as much as will serve our necessities , and no more . bt if vvee desire it for our ambition , pleasure , or any other by respect , this desire is sinn●full and inordinate . lastly , it is inordinate , when vvee seeke in a vvrong manner , vvhich consistes in these five particulars . first , vvhen vvee seeke it out of love unto it , and and this manner of seeking it is spirituall adulterie , iames 4 , 4. yee adulterers and adulteresses , know yee not that the friendship of the world is enmitie with god , and vvhosoever is a friend to the vvorld , is an enemie to god ; if vve be in love vvith it for its ovvne beautie , it is sinfull , it is spirituall adulterie . secondly , vvhen as vve seeke it to trust in it , vvhen as we thinke wee shall be the safer by it , and make it our strong tower , yet hee that trusteth in riches shall fall , pro. 11. 28. and therefore if wee have foode and rayment , wee ought therewith to be content , 1. tim. 6. 8. and not to trust in uncertaine riches . thirdly , when as we be high minded , and thinke our selves to be the better men for it , when as they make us looke bigger then wee did before , as commonly those that be rich doe ; therefore 1. tim. 6. 17. paul bids timothy charge those that are rich in this world , that they be not high minded . fourthly , when as wee seeke it to glory in it , as david , hee would number the people to glory and trust in them ; this is sinfull , for hee that glorieth , must glory in the lord , and not in them , 1. cor. 1. 31. when as wee seeke it with too much hast and eagernesle , when as all our dayes are sorrowes , travaile , and griefe , that our hearts take no rest in the night , eccle. 2. 23. when as wee seeke it , not staying gods leasure , such a desire is inordinate , importunate , and sinfull , 1. tim. 6. 9. 10. those that will be rich , that is , such as make too much hast to be rich , fall into temp●ation , and a snare , and into many foolish and hurtfull lusts , which draw men into perdition and destruction , and pierce them through with many sorrowes . but now you will say , that riches are the blessing of god , and will demand of mee whether wee may not desire riches as they are blessings . i answere , that it is true , that they are blessings , and reward of the feare of god , pro. 22. 4. by humillity and the feare of the lord , are riches and honor . therefore it is said of david , that hee died full of riches . abrahams servants reckoned them as blessings , gen. 24. 35. the lord hath blessed my master greatly , and hee is become great , and he hath given him flockes and heards , silver and gold , men servants and mayd servants , cammels , and asses . iacob counts them as blessings , gen. 32. 10. and christ himselfe saith , that it is more blessed to lend then to borrowe , to give then to receive , may wee not then desire them ? to answere this , wee must know that there is a two-fold will or desire ; first , a remisse will , which is rather an inclination then a will : secondly , there is a peremptory will , which is mature ripe and peremptory ; with this latter will wee may not desire them , but with the former we may , 1. tim. 6. 8. if wee have foode and rayment , let us be therewith content ; if any man hath a desire to be rich , yet having foode and rayment , let him not so desire more riches , but that hee may be content with it . now there is a double content , the first is , as when a man is sicke ( to expresse it by a similitude ) he must be content , yet he may pray for health , and use meanes to get it with a full and perfect will , yet with a depending on gods will. so wee being in want , may desire riches and wealth with a full will , sitting in the meane time quietly under gods hand , and referring and submitting our will to his will. secondly , there is a content , wherein having sufficient for foode and rayment , wee suffer not our wills to goe actually beyond the limits which god hath set us ; therefore god hath promised outward blessings as a reward of his service , and propoundeth them as so many arguments and motives to stirre us up to feare him , and wee may desire them as his blessings , with such a desire as this , when as wee set bounds and limits to the sea of our desires , which are in themselues turbulent , and to submit them wholly to gods will. christ being to die , had a will to live , yet not a full and resolute will , but a will subordinate to gods will , father if thou wilt , let this cup passe from me , yet not my will , but thy will be done . this will was but an inclination , and not a will ; so we may will riches with a remisse will and inclination , but not with a full perfect will , that is , we may not goe about to get them , with a full desire and resolution . but how farre may a man desire wealth , where must hee set limits to his desires , where must they be restrained ? i answere , that he may desire foode and rayment , hee may desire that which is necessary for nature , without which he cannot live and subsist ; as a man may desire a ship to passe over the sea from one country to another , because hee cannot passe over without it ; so a man may desire foode and rayment in the sea of this life , because without it wee cannot finish that course which god hath prescribed unto us . now there is a three-fold necessity . first , there is a necessity of expedience , as if a man hath a journey to goe , t is true hee may goe on foote , yet hee may desire an horse to ride , because it will be more expedient for him ; so you may desire with a remisse desire , so much as is expedient for your vocation and calling . secondly , there is a necessity in respect of your condition and place , as men in higher ranke and calling neede more then men of an inferiour degree , to maintaine their place and dignity ; so they may desire to have more then they , so as they desire no more then will bee sufficient to maintaine them in that ranke and degree wherein they are placed . thirdly , there is a necessity of refreshment , and you may desire as much as is needfull for your necessary refreshment , as much as hospitality requires , so that you doe not goe beyond it . and in these three respects , you may desire god to give you as much as shall be expedient for you , because it is no more then nature requires . now besides this desire of things necessary , there is a desire of superfluity and excesse ; this desire proceedes not from nature , but from lust , because that wee defire such wealth and to raise our estates , that we may bestowe it on our lusts . the end of this desire , is onely to satisfie our lusts and pleasure , that like the rich glutton , luke 16. wee might be well clad , and fare deliciously every day . many mens lives are nothing but playing and eating , and eating and playing , and are led alwayes in this circle . to desire wealth to this or any other superfluous end , is very sinfull , and it must needs be so for these reasons . first , because mans life stands not in abundance of excesse . therefore in luke 12. 13. 14. 15. when as a certaine man spake to christ to speake to his brother to divide the inheritance with him , he said unto him , man who made me a iudge or a divider over you , and then bad the company beware of covetousnesse , because that a mans life consisteth not in the aboundance of the things that he possesseth ; that is , though you have never so much wealth , yet yee shall not live the longer for it . your life consists not in it , no more doth you● comfort , for they will but please the sight of your eyes , they will not make you more happy then you are ; seeke not therefore superfluity , for your life consists not in aboundance . hee is but a foole that thinkes that these things will make him happy , that these will make him rich , all that are not rich in god , are poore , and if they thinke themselves happy and rich in these things , they are but fooles . secondly , the desire of superfluity is sinfull , because it proceedes from an evill roote , but this desire proceedes from an evill roote and a bitter , that is , from lust . it comes not from gods spirit , which bids every man to be contented with food and rayment , nor yet from nature which seekes not superfluities , therefore proceeding from lust , it must needs be sinfull , thirdly , what you may not pray for , that you may not desire nor seeke af●er ; but wee may not pray for superfluities , pro. 30. 8. give me neither povertie nor riches , feede mee with foode convenient for mee , not wi●h superfluities , &c. and in the lords prayer wee are taught not to pray for superfluities , give us this day our dayly bread , that is as much as is necessary for us and no more , therefore wee may not desire it . the seeking of more then is necessary , doth hinder us , as a show that is too bigge , is as unfit to trauaile as well as one that is too little . fourthly , it is dangerous , for it doth choake the word , and drowne men in perdition ; therefore it is agurs prayer . pro. 30. 8. 9. give mee neither povertie nor riches , feede mee with food convenient for mee , least i bee full and denie thee , and say , who is the lord. fulnesse and excesse is alwayes dangerous , full tables doe cause surfets , full cups make a strong braine giddie : the strongest saints have beene shaken with prosperitie and excesse , as david , ezcchias , salomon , they sinned by reason of excesse in outward things , it is dangerous to be rich . therefore it is davids counsaile , psal 62. 10. ifriches increase , set not your hearts upon them ; a rich man cannot enter into the kingdome of heaven , it is easier for a cammell to goe through the eye of a needle , then for him to enter into heaven . for if a man be rich , it is a thousand to one but that hee trusteth in his riches , and it is impossible that he who trusteth in his riches , shall enter into heaven . lastly , to desire superfluitie , must needes bee sinnefull , because that wee have an expresse command to the contrary , 1. tim. 8. if wee have foode and raiment , let us therewith bee content ; this is the bounds which god hath set us , wee must not goe beyond it . if that it were lawfull for any man to have and to desire aboundance , then it were lawfull for kings , yet god hath set limits to them , deut. 17. 17 hee shall not multiply horses , nor wives to himselfe , that his heart turne not away , neither shall hee greatly multiplie to himselfe , silver and gold , that his heart bee not lifted up above his brethren . god hath set us downe limits and bounds , how farre we shall goe , therefore to passe beyond them is sinnefull , but wee passe beyond them when we desire superfluities , therefore the desire of superfluitie is sinfull . but may not a man use his calling to increase his wealth . i answere , that th' end of mens callings , are not to gather riches , if men make this their end , it is a wrong end , but th' end of our calling is to serve god and men , the ground hereof is this . every man is a member of the common wealth ; every man hath some gifts or other , which may not lye idle , every man hath some talents , and must use them to his masters advantage , and how can that be , except ye doe good to men : every one is a servant to christ , and must doe gods work , no man is free , every one is christs servant , and must be diligent to serve christ , and to doe good to men . hee that hath an office , must bee diligent and attend it , every man must attend his calling , and be diligent in it . if riches come in by your callings , that is , the wages , not th' end of our callings ; for that lookes onely to god , we must not make gaine th' end of our callings : there are many that make gaine their godlinesse , and th' end of their callings , some preach only for gaine , others use other callings onely for gaine , but if any man will makegaine th' end of his calling , though he may conceale and hide his end from men , yet let him bee sure , that hee shall answere god , the searcher of the heart for it . on the other side , if a man by diligence in his calling have riches following him , he may take them as a blessing of god bestowed on him , and as a reward for his calling . the diligent hand maketh rich . god will so reward it , not that we must eye riches , and make them our end . god makes a man rich , and man makes himselfe rich . god makes us rich by being diligent in our callings , and using them to h●s glory and mans good ; he doth cast riches on us : man makes himselfe rich , when hee makes riches th' end of his calling , and doth not expect them as a reward that comes from god. i expresse it by iacob ; iacob , he s●rved laban faithfully , and god blessed him , so that he did grow rich , hee went not out of his compasse and sphere , he tooke the wages that was given , and because that gods end was to make him rich , god enriched him by his wages , as a reward of his service . the more diligent a man is in his calling , the more sincere & upright , the more doth god blesse him , and increase his riches ; god makes men rich , when hee gives them riches without sorrowes and troubles , when as they come in with ease , and without expectation and disquiet . man makes himselfe rich , when as there is great troble in getting , keeping , & enjoying them , when as he useth his calling to get riches , or when as he useth unlawful meanes . the method god useth to enrich men is this ; he first bids them seeke the kingdome of god , and the righteousnesse thereof , and then all these things shall be administred unto them as wages : we must looke to our duty , and let god alone to provide , and pay us our wages . he that takes a servant , bids him only looke to his duty , and let him alone to provide him meat , drinke , and wages , we are seruants , god is our master , let us looke to our duty , and leave the wages to him . but whether may not a man take care to get wealth , is not a man to care for his estate , to increase it , and to settle it ? i answere , he may lawfully take care of it , observing the right rules in doing it , which are these . first , he mu●t not go out of his compasse , but walke within his owne pale , he must not step out of his own calling into other mens , and in his owne calling hee must not trouble himselfe with so much businesse , as that he cannot attend , or that may hinder him in his private service unto god : if he doe fill himselfe with too much businesse in his owne calling , or step into others callings , this is sinnefull and inordinate : if a man in his owne calling fill himselfe with so much businesse , that he cannot attend the things of salvation , that he is so much tired with them , that hee hath no leasure , or spare time to search his owne heart , and to doe the particular duties necessary to salvation , he then failes in this , and sinnes in his calling . secondly , his end must not be amisse , he must not ayme at riches , abraham was poore , and so was iacob , yet god made them rich and mighty , they were diligent in their callings , and god brought in wealth ; god calles not a man to trust in himselfe , to make riches his ayme and end , to seeke excesse , superfluity and aboundance , to live deliciously , to satisfie our lusts and pleasures , our ayme must bee gods glory , and the publique good , and then god will cast riches upon us as our wages . thirdly , let it be a right care , and not an inordinate care , there is an inordinate care which checks the word , you may know whether your care be such an immoderate care or no by these three signes . first , if you be troubled in the businesse you goe about , consisting either in desire , feare , or griefe , when as we either desire such a blessing exceedingly , or feare that we shall not have it , or greeve much for the losse of it . secondly , when wee feare we shall not bring our enterprise to passe , or attaine to that which we desire . when wee are troubled at it , if it be not accomplished , and greeve when wee foresee any thing that may prevent it , care being aright , sets head and hand on worke ; but when the affections are just & right , there is no tumult or turbulencie in them . when is a man covetous ? i answer , that then a man is a covetous man , when as he hath desires arising in him , which are contrary on the former rules , and hee resists them not , or else resists them so weakely and feebly , that hee gets no ground of them ; hee sees no reason why he should resist them , and therefore gives way unto them . a man is not a covetous man , nor an ambitious man which hath covetous and ambitious thoughts , for these the holiest men have , but hee that hath such thoughts , and strives not at all against them , or else strives but weakely , he is a covetous and ambitious man. a godly man may have these thoughts and desires , but hee strives strongly against them , gets ground of them , and gives them a deathes wound , but the covetous man hee yeelds unto them , the godly man he gets the victory over them . now this covetousnesse is evill in it selfe ; for first of all , it is idolatry and spirituall adultery , and then it is an evill and bitter roote , having many stalkes on it ; he that doth doe any thing to hold correspondencie with it , he that doth belong unto it , to him it is the root of all evill , luke 16. it keepes men from salvation , it chokes the good seedes sowen in mens hearts . secondly , it must be mortified , for the vanity of the object is not worth the seeking , therefore in the 16 luke 9. it is set downe in a comparison with the true treasure , and expressed in these foure circumstances . first , it is called the mammon of unrighteousnesse and wicked riches ; because it makes men wicked , opposed to spirituall blessings which are the best . secondly , it is least , because it doth least good , it preserves us not from evill , it doth the soule no good . thirdly , it is but false treasure , it hath but the shadowe of the true , it shines as if it were true , but yet it is but false and counterfet . lastly , it is not our owne , it is another mans , riches are the goods of others not our own , luk. 16. 12. and 10. 41. 42. there are foure attributes given to riches . first , they are many things , and require much labour , martha was troubled about many things . secondly , they are unnecessary , one thing is necessary . thirdly , they will be taken from us ; fourthly , they are not the best , and therefore our desire after them should be mortified . from hence bee yee exhorted to mortifie this earthly member , covetousnesse , which is idolatry , a sinne unto which all men are subject : young men though they want experience of riches , are notwithstanding subject to this vice ; but olde men are most subject unto it , though they have least cause and reason for it . professours of religion are subject to it , many times it growes up with the corne & chokes it , therefore use effectuall meanes to roote it out of your hearts . first of all , pray to god not to encline your hearts to covetousnesse , it is impossible for man , but easie for god to doe it . secondly , be humbled for sinne , wee are so covetous and desirous for money , because we were never humbled for sinne so much as we should be , and this is the reason why many would rather let christ goe then their wealth and riches . thirdly , use them to better purpose then heretofore yee have done , make friends with them , and finde some better thing to set your hearts upon . except you have a better treasure , you will not vilifie and depart with these ; labour therefore for true godlinesse with content , which is great gaines , 1. timoth. 6. 6. which heales this malady , and takes away the false pretences of gathering , having , and affecting great riches . finis . notes, typically marginal, from the original text notes for div a10024-e11570 doctrine 1. simile . doct. 2. mortification what it is . simile . mortification why a turning of the heart . quest. 1. answer . when sinne seemes to be mortified , and is not . 1 2 simile . 3 4 5 simile . 6 simile . use. quest. 2. answ. how o know when ●●st is mortified . 1 ● 3 simile . five motives to mortification . 1 motive . obiect . az●●rer . simile . ●● motive . 3 motive . simile . 4 motive . how sinne couzens . 1 1 pet. 1. 14. ● mat. 4. 4 5 heb. 3. 13. motive . rom. 6. 19. motive . rom. 6. 16. vse 1. vse 2. 2 tim. 1. 16. simile . obiect . 1. answ. 1. 1 the power of a regenerate man. 2 obiect . 2. gal. 5. 17. answ. 2. use 3. it is not enough to abstaine from sin in the action , but it must be in the heart . obiect . answer . vse 4. no man so holy but needs mortification . meanes how to come to mortification . meanes to get a willing heart august . 2 meanes , to take paines about it . simile . errors of men about mortification . 1 simile . 2 simile . simile . the fruitles● paine of the papists in th● point . the outward meanes which further mortification . first , moderation in lawfull things . exces in lawfull things is dangerous . the second outward meanes , vowes and promises . vowes when lawfull . how to b● est●emed of and made . 1 2 3 the third outward meanes , avoyding occasion to sin . obiect . answ. the fourth outward meanes , fasting and prayer . 3 meanes , the assistance of the spirit . obiect answ. how the spirit may bee won or lost . 1 2 how the spirit is resisted . acts 6. 10. & 7. 51. how the spirit is grieved ▪ how the spirit is quenched . 1. 2. 2 thes. 5. 19. 3 luk. 11. 13. 4 meanes . to walke in the spirit . gal. 5 , 16. simile . 5 meanes . faith. acts 15. 9. ephes. 3. 17. obiect . 1. answ. 1. the order of faith in the regenerate . obiect . 2. answ. 2. how christ dwels in the heart . simile . error about mortification , confuted . 6 meanes , spirituall ioy. simile . pro. 2. 10. 7 meanes , humility . 1 pet. 5. 5. humblenesse of minde , what it is . ezek. 36. 16 doctr. 1 what is here meant by members . why called members . reas. 1. 2 pet. 1. 13. reason 2. reason 3. reason 4. matth. 5. 29. 2 what is ment by earthly members . what it is to be earthly minded . 2 3 how a man may come to know spirituall things , and yet not be renewed . 1 2 3 4 dan. 4. 34. 5 mar. 6. 20. 6. the order of the faculties of the soule . qu●st . 1. answ. 1. how a naturall man may know spirituall things . rom. 8. 5. 1 cor. 2. 14. what it is to be heavenly minded . ephes. 4. 23. simile . 1 cor. 2. 9. opened . simile . quest. 2. answ. 2. quest. 3. answ. 3. simile . how the understanding enlightned , may doe good to the rest of the faculties . 1 2 simile . 3 4 vse 1. 1 nothing more hurtfull to man then earthly mindednesse . when men are said to lose their excellencie . simile . reas. 1. simile . sinne onely makes a man lose his excellency . reason 2. 1 tim. 6. 10. simile . 2 nothing so hateful to god as earthly-mindednesse . iam. 4. 4. 3 nothinglesse beseemeth a professor then earthly-mindednesse . simile . heb. 6. 6. difference betwixt the backsliding of the saints , and the wicked . a threefold cause of the backsliding of the godly . cause 1. cause 2. cause 3. 1 a caveat to those that stand . 2 those that have fallen . revel . 3. 3 those that have not yet tasted of the sweetnesse of christ. 1 yong men . 2 old men . obiections of earthly mindednesse answeted . obiect . 1. difference betweene nature and sense luk. 15. 23. iam. 5. 5. simile . 〈◊〉 2. a threefold difference in the matter of sense , between the superiour and inferiour faculties . 1 2 3 heb. 11. 14. obiect . 2. esay 6. 5. mat. 24. 11. ● the marty● speech . 2 a good groūd required for doing of good simile . 2 pet. 2. 12. simile . 1 pet. 4. 4. obiect . 4. simile . ier. 9. 23. simile . all mens comforts stand in gods face . simile . psal 62. 23. vse 2. why it is hard for a rich man to be sared . motives to mortifie our earthly members . 1 simile . one reigning sinne makes a man unrighteous . luk. 9. 23. obiect . answer . meanes to obtaine the loathing of earthly things . 1 humiliation . false grounds of it . 1 2 3 wherein true humiliation stands . 2 the royaltie of spirituall things . heb. 11. 34. a constant and diligent watch ouer the heart . rev. 3. 8 , 9. meanes to get heauenly-mindednesse . i faith. a twofold snare of the world . 2 humility . iam. 4. 8. simile . 3 a iudgement rightly informed concerning earthly things . eccles. 1. 14. 4 a sight into the all-sufficiency of god. gen. 17. 1. ier. 2. 13. 5 a remembrance from whence we are fallen . rev. 2. 5. simile . simile . a spirituall consumption compared to a bodily . such are fitly compared to neb●chadnezars●mage ●mage . dan. 2. 32. motives to heavenly things . 1 heauenly things a better obiect . 2 nosweetness● in earthly things . 1 because they are mutable . 2 because of our condition 1 whether good . 2 wicked . psal. 55. 19. the nature of earthly mindedness . 1 pet. 3. 20. 1 sam. 5. 12. 3 no salv●tion 〈◊〉 them . mat. 6. 24. god wil have all the soule , or none . luk. 9. 23. christs two markes of a true christian 4 it is the best part to do so . proved by 1 authority . luk. 10. 41 , 42 opened . a foure-fold difference betweene earthly and heavenly things . gen. 3. 17. 2 3 4 luk. 16. 8 , &c. o●ened . phillip . 3. 8 , 9. 2 reasons . 1 2. 3 5 all things are at gods disposing . psal. 31. 16. psal. 6. 8. simile . markes to know whether we have lost our earthlylymindednes marke 1. 1 1 tim. 6. 9 , 10. 2 pet 2 12. 2 recreation when lawfull . marke 2. 2 cor. 4. 5. rom. 7. 17. marke 3. 2 pet. 2. 1. obiect . 1. eloquence no ornament to the word . answ. 1. the ●superexcellency of the word . obiect . 2. answ. 2. the word should not be mixt with eloquence . 2 cor. 4. 5. opened . 1 cor. 1. 17. opened . what meant by initsing words . 1 cor. 10. 4. obiect . 3. answ. 3. how learning and eloquèce is to be used in preaching the word . simile . imile . ●●iect . 4. ministers should not please their people with eloquence . simile . marke 4. 2 cor. 5. 16. what knowledge is wrought by the spirit . 1 persons . 2 things . obiect . answ. to know whether the heart be renewed by the spirit . 1 by his affections . psal. 112. 1. 2. by his speeches . mat. 12. 34. simile . obiect . answer . 2 tim. 2. 20 , 21 opened . obiect . 2. answ. 2. 3 by his actions . marke 5. 2 tim. 4. 3. vse rev. 22. 11. simile . the least sins to be avoided secret sins to be looked into motives to keepe watch over our harts 1 1 tim. 3. 21. 2 iam. 1. 21. hebr. 13. 5. 3 iam 5. 16. obiect . answ. ezek. 22. 30. notes for div a10024-e22210 doctr. ephes. 5. 1. 1 th. 4. 3 , 4 , 5. doct. 2. fornication what a grievous sinne . pro. 2. 17. 1 cor. 6. 9. 1 the sinfulnes of fornication . 1 1 thes. 4. 7. 2 rom. 1. 21. 24. eccles. 7. 26. prov. 22. 14. 5 the punishment of fornication . heb. 13. 4. pet. 2. 9 , 10. pro. 5. 8 , 9 , 10 11. prev . 6. 33. 55. pro. 3. 4. rev. 18. 7. 3 the danger off●rnication prov. 23. 27. prov 2. 19. eccles. 7. 26. neh. 13. 26. simili . 4 the deceitfulnesse of fornication . deceit , of the devill discovered . deceit 1. hope of repentance . deut. 29. 19. esay 28. 15. ezek. 24. 13. ephes. 4. 19. deceit 2. present impunity . eccles. 8. 11. ● 1 sam. 3. 12. 2 rom. 9. 22. 3 rom. 2. 4 , 5 , 6. rev. 2. 21 , 22. deceit 3. present sweetnesse in sinne . ● obiect . answ. 2 mat. 18. 8. 3 deceit 4. the falscesse of common opinion and carnall reason . deceit 5. hope of secrecie . 1 mat 6. 4. 2 sam. 12 , 10 , 11 , 12. 1 sam. 2. 30. 2 ● . simile . use 1. simile . obiect . answer . numb . 16. 16 obiect . answ. vse 2. simile . trial whether this lust be mortified . ● . simile . 2 simile . 2 pet. 2. 8. 3 simile . obiect . answ. meanes against fornication . first , for such as have beene given to this sinne . meanes 1. meanes 2. meanes 3. 2 pet. 5. 2. 2 for such as are guilty of this sinne . helpe 1. helpe 2. helpe 3. revel . 12. 17. heb. 10 29. matth. 22. 7. helpe 4. simile . iam. 1. 14. 15. helpe 5. obiect . answ. helpe 6. simile . helpe 7. simile . frov. 2. 10. 11 helpe 8. simile . mal. 3. 2. act. 4. 38. notes for div a10024-e26180 doctr. the haynousnesse of the sinne of uncleannesse . 1. 2 3 4 the deceits of satan to draw men on to the acting of this sinne . 1 prov. 2. 19. what repentance is . hos. 7. 14. the second deceit of satan . rom. 2. 4. the third deceit of satan . 1 cor. 15. 33. titus 2. 4. the fourth deceit of satan . matth. 6. 4. 2 sam 12. 12. eccles. 10. 20. the fift deceit of satan . notes for div a10024-e27000 doctrine . reason 1. reason 2. reason 3. reason 4. three things ob●erue to be in conc●piscen●e . simile . what 's meant by concupiscence . 2 a double lavv simile , 3 what is the operation of evill concupiscence . simile . what is to bee mortified . exod. 23. 17. note . quest. ans. acts of mortification . meditation and laying to heart , is the means to mortification . 2 3 vse . reason . 3. signes of mortification . 1 is a generall reformation in heart and life 2 signe of true mortification is a right iudgment of sin & true loathing it . simile . 3 and last signe of mortification , is actuall abstinence from sinne . quest. ans. 1 meanes to labour for theassurance ●of pardon for one sinnes . 2 meanes is abstinence from all occasion of sinne . 3. meanes , grace , holinesse . 4 meanes is prayer . notes for div a10024-e29380 doct. what affections are . three things nith● soule what an affection is a double appetite . three sorts of affections . 2. affections when inordinate . the first cria of the inordinate affections is to examine them by the rule . rule 1. rule 2. rule 3. rule 4. the second triall is by the effects . effect . 1. effect . 2. 1 pet. 3. 7. effect . 3. ephes. 4. 20. effect . 4. what it is to mortifie affections . 3 why they are to be mortified . reason . 1. simil. reas. 2. reas. 3. ephes. 4. 20. 1 sam. 18 , 10. 1 pet. 5. 8 ; reas. 4. simile . vse . simile . meanes to mortifie inordinate affections . meanes . 1. two wayes how to discerne a continued inordinate lust . 1. 2. simile . causes and remedies of inordinate affections . cause 1. simil. remedy 1. remedy 2. remedy 3. remedy . 4. cause . 2. remedy . simile . ephes 3. 16. cause . 3. remedy . the right object of our affection , god. simil● . cause . 4. simile . remedy . simile . simile . simil. cause . 5. remedy . cause . 6. remedy simili . prov. 22. 19. & 23. 20. cause 1. psal. 33. 13 , 14. ●●e . motives to conquer and master inordinate affecti . motive . 1. simile . simile . motive 2. prov. 18. 14. simile . simile . motive 3. 1 tim. 6. 9. iudg. 6. 14. motive . 4. iam. 1. 20. 1 pet. 2. 1 ezek 31. motive 5. iames 3. 13. motive 6. notes for div a10024-e32240 esay . 41. 23. heb. 11. 6. doct. 1 2 luke 12. 19. psal. 307. 1 reason . 2 reason . 3 reason ob : ans. ob : ans. 2 3 4. deceipt 1. quest. ans. 1 2 3 2 deceipt . ans. 2 3 4 1 2 o● . ans. 1 2 3 3 ●eipt . ans. 2 gen. 22. ●● . 3 4 deceipt . ob. ans. signes . 1 2 signe . 3 signe . 4 figure . doct. 2 2 3 1 2 3 4 1 ob. ans. 2 3 4 1 2 3 4 1 2 ob. ans. 1 2 3 1 reason . reason ? 3 4 5 quaest. ans. quest. ans. rule . 1 rule , 2 rule , 3. signe 1. signe 2. signe 3. quest. ans. circum . 1. circum . 2. circum . 3. circum . 4. 1 2 3 4 vse . meanes 1. meanes 2. meanes 3.